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THE 



BOOK OF RELIGIONS ; 



COMPRISING THE 



VIEWS, CREEDS, SENTIMENTS, OR OPINIONS, 

OF ALL THE 

PRINCIPAL RELIGIOUS SECTS IN THE WORLD, 



PARTICULARLY OF 



ALL CHRISTIAN DENOMINATIONS 



EUROPE AND AMERICA; 



TO WHICH ARE ADDED 



CHURCH AND MISSIONARY STATISTICS 



TOGETHER WITH 



BIOGRAPHICAL SKETCHES. 



BY JOHN HAYWARD, 

AUTHOR OF THE "NEW ENGLAND GAZETTEER,' 

&c. &c. 



BOSTON: 
JOHN HAYWARD, 

No. 21 School Street. 

1842. 



• 






> 



/ 




ENTERED ACCORDING TO ACT OF CONGRESS, IN THE YEAR 1842, 
BY JOHN HAYWARD, IN THE CLERK'S OFFICE OF THE DISTRICT 
COURT OF THE DISTRICT OF MASSACHUSETTS. 



A 7 



STEREOTYPED AT THE 
BOSTON TYPE AND STEREOTYPE FOUNDRY. 



PREFACE 



A few years since, the Editor of the following pages published 
a volume of " Religious Creeds and Statistics ; " and, as the work, 
although quite limited, met with general approbation, he has been 
induced to publish another of the same nature, but on a much larger 
plan, trusting that it will prove more useful, and more worthy of 
public favor. 

His design has been, to exhibit to his readers, with the utmost 
impartiality and perspicuity, and as briefly as their nature will 
permit, the views, creeds, sentiments, or opinions, of all the 
religious sects or denominations in the world, so far as utility 
seemed to require such an exhibition ; but more especially to give 
the rise, progress, and peculiarities, of all the principal schemes 
or systems of religion which exist in the United States at the 
present day. 

The work is intended to serve as a manual for those who are 
desirous of acquiring, with as little trouble as possible, a correct 
knowledge of the tenets or systems of religious faith, presented 
for the consideration of mankind ; — to enable them, almost at a 
glance, to compare one creed or system with another, and each 
with the holy Scriptures ; — to settle the minds of those who have 
formed no definite opinions on religious, subjects ; — and to lead 
us all, by contrasting the sacred truths and sublime beauties of 
Christianity with the absurd notions of pagan idolaters, of skeptics, 
and of infidels, to set a just value on the doctrines of HIM who 

SPAKE AS NEVER MAN SPAKE. 

To accomplish this design, the Editor has obtained, from the most 
intelligent and candid among the living defenders of each denom- 
ination, full and explicit statements of their religious sentiments — 
such as they believe and teach. He is indebted to the friends of 
some new sects or parties in philosophy and religion, for an ac- 
count of their respective views and opinions. With regard to 



4 PREFACE. 

anterior sects, he has noticed, from the best authorities, as large a 
number as is thought necessary for the comparison of ancient with 
modern creeds. 

The Church and Missionary Statistics are believed to be as 
accurate as can be constructed from materials which annually un- 
dergo greater or less changes. 

The Biographical Sketches are derived from the most authentic 
sources. While they convey useful knowledge in regard to 
the fathers and defenders of the various systems of religious 
faith, they may also stimulate our readers to the practice of 
those Christian virtues and graces which adorned the lives of 
many of them, and render their names immortal. 

A few only of the works from which valuable aid has been 
received, can be mentioned : — Mosheim and McLaine's Eccle- 
siastical History ; Gregory and Ruter's Church History ; Encyclo- 
paedia Americana ; Brown's Encyclopedia of Religious Knowledge ; 
Adams's View of Religions, and History of the Jews ; Benedict's 
History of all Religions; Evans's Sketches; Buck's and Hen- 
derson's Theological Dictionaries; Eliot's, Allen's, and Blake's 
Biographical Dictionaries ; Davenport ; Watson ; Grant's Nestorians ; 
Coleman's Christian Antiquities ; Ratio Disciplines ; Haydn's Dic- 
tionary of Dates, &c. 

To clergymen and laymen of all denominations, who have assist- 
ed the Editor in presenting their various views with clearness and 
fairness ; to the secretaries of the several missionary boards ; to 
editors of religious journals, and to other persons who have kindly 
furnished documents for the Statistics and Biographical Sketches, 
he tenders acknowledgments of unfeigned gratitude. 

While the Editor assures the public that the whole has been 
prepared with much diligence and care, and with an entire freedom 
from sectarian zeal or party bias, he cannot but indulge the hope 
that his " Book of Religions " will prove acceptable and beneficial 
to the community, as imbodying a great variety of facts on a sub- 
ject of deep concern, worthy of the exercise of our highest faculties, ' 
and requiring our most charitable conclusions. 



INDEX. 



A. Page. 

Abelians, or Abelonians, 243 

Addison, Joseph, 417 

Agricola, John, 370 

Allenites, 280 

American Missions, 336 

Anabaptists, 190 

Ancient American Covenant, .308 
Andover Orthodox Creed, . . . .138 

Antinomians, 128 

Anti-Pedobaptists, 196 

Apostles' Creed, 102 

Aquarians, 168 

Arians, 18 

Arius, 368 

Armenians, 303 

Arminians, 115 

Arminius, James, 373 

Assembly's Catechism, 141 

Athanasian Creed, 102 

Athanasius, 368 

Atheists, 217 

Augsburg Confession, 302 

JB. 

Bacon, Francis, 407 

Baptists, 182, 311, 340 

Quaker, 193 

Baptist Missions, English,. . . .339 

Baxter, Richard, 376 

Baxterians, 169 

Bereans, 109 

Beza, Theodore, 366 

Bible Chronology, 175 

Biographical Sketches, 350 

Bishops, Episcopal, 314 

Bourignonists, 201 

1* 



Boyle, Robert, 412 

Brown, Robert, 373 

Brownists, 200 

Bucer, Martin, 360 

Bullinger, Henry, 363 

Burnet, Gilbert, 429 

C. 

Calvin, John, 365 

Calvinists, 11, 313 

Cambridge Platform, .48 

Campbellites, 58 

Charles V., 405 

Chauncey , Charles, 385 

Christian Connection, . ..295, 313 

Christianity, Progress of, 432 

Chronology, Bible, 175 

Church Government, 20 

Church Statistics, 311 

Clarke, John, 387 

Clarke, Richard, 399 

Come-Outers, 177 

Congregationalists, 20, 313 

Courtney, William, 384 

Creed, Andover, 138 

Apostles', 102 

Athanasian, , 102 

Augsburg, 302 

New Haven, 142 

Nicene, 105 

Orthodox, 132 

Cumberland Presbyterians, ... .25 

D. 

Daleites, 272 

Dancers, 244 

Deists, 215 



INDEX. 



Diggers, 246 

Disciples of Christ, 58, 314 

Disciples of St. John, 284 

Dissenters. See Puritans. 

Doddridge, Philip, 420 

Donatists, 281 

Dorrelites, .164 

Dutch Reformed Church, 88 

E. 

Elizabeth, Princess, 411 

Emancipators, 272 

English Baptist Missions, 339 

Methodist Missions, . .343 

Epicureans,. . . . 244 

Episcopalians, 26, 314, 341 

Essenes, 202 

F. 

Family of Love, 259 

Fighting Quakers, 162 

Fox, George, 377 

Free Communion Baptists, ...300 
Free- Will Baptists,. .190, 312, 341 

French Missions, 346 

Friends, or Quakers, 64, 319 

G. 

Genevieve, 162, 428 

German Missions, 346 

German Reformed Church,. . . .90 

Glass, John, 383 

Glassites, 126 

Government, Church, 20 

Greek Church, 288 

H. 

Hale, Matthew, 408 

Harmless Christians, 57 

Harmonists, 163 

Hicksites, 74, 319 

High Churchmen, .308 

Higginson, Francis, 310, 374 

Hooker, Richard, 385 

Hopkins, Samuel, 397 

Hopkinsians, 13 

Humanitarians, ....,...„, .... 19 



Huntingdon, Lady Selina,. . . .395 

Huss, John, 354 

Hutchinson, Ann, 389 

Hutchinsonians, 259 

I. 

Independents, 20 

Indian Missions, 342 

Religions, 210 

Statistics, .347 

J. 

Jebb, John, 401 

Jerome of Prague, 352 

Jews, 202,319,347 

Johnsonians, 280 

Jumpers, 181 

Justin Martyr, 368 

K. 

Keith, George, 383 

Keithians, 193 

Knipperdolings, .283 

Knox, John, ,...363 

L. 

Latter-Day Saints, 260 

Lavater, John G. C, 402 

Lee, Ann, 381 

LeoX., 367 

Locke, John, 415 

London Missionary Society, . .335 

Luther, Martin, 355 

Lutherans, 9, 320 

M. 

Mahometans, 220 

Maimonides, Moses, 203, 370 

Martyr, Peter, 362 

Materialists, 112 

May hew, Jonathan, 398 

Mendseans, 284 

Melancthon, Philip, 361 

Mennonites, 57 

Menno, Simonis, 372 

Methodists, Episcopal,. . . 117, 321 
Protestant, . ,123, 321 



INDEX. 



Methodists, Primitive, 305 

Methodists' Missions, 344 

Views of Perfec- 
tion, 274 

Miller's Views on the Second 

Coming of Christ, 170 

Millenarians, 292 

Missionary Statistics, 333 

Missions, American Foreign,. .336 

Missions, Indian, 342 

Molinos, Michael, 389 

Moravians, 49, 333 

Mormonites, 260 

Muggletonians, 284 

Murray, John, 423 

N. 
Necessarians. See Materialists. 

Nestorians, 306 

Netherland Missions, 346 

New Haven Orthodox Creed,. 142 

New Jerusalem Church, 150 

Newton, Isaac, 403 

Nicene Creed, 105 

Nonconformists, 294 

Nonjurors, 294 

Non-Resistants, 247 

Novatians, 305 

O. 
Oberlin Views of Sanctifica- 

tion, 278 

CEcolampadius, John, 355 

Orthodox Creeds, 132 

Osgoodites, 166 

P. 

Pantheists, 219 

Pagans, 234 

Pedobaptists, 193 

Pelagians, 130 

Penn, William, 378 

Perfectionists, .274 

Pharisees, 202 

Popes of Rome, 326 

Pre-Adamites, 131 

Predestinarians, 132 



Presbyterians, 22, 322 

, Cumberland, . . . .25 

Presbyterian Missions, 338 

Priestley, Joseph, 400 

Primitive Christians, 290 

Methodists, 305 

Princess Elizabeth, 411 

Progress of Christianity, 432 

Protestants, 125 

Protestant Methodists, . . .123, 321 

Missions, 333 

Puritans, 200 

Purves, James, 401 

Puseyites, , 299 

Q. 

Quakers, or Friends, 64 

Quaker Baptists, 193 

Quietists, 283 

R. 
Ranters. See Seekers. 

Re-Anointers, 282 

Reformation, 85 

Reformed Churches, 88 

Reformed Dutch Church, .88, 324 

German Church, .... 90 

Rhenish Missions, 347 

Restorationists, 91 

Rogerenes, 166 

Roman Catholics,. . .102, 324, 347 
Russian Church, 288 

S. 

Sabbatarians, 191 

Sabellians, 125 

Sadducees, 202 

Sanctification, Views on, 278 

Sandemanians, 126 

Sandeman, Robert, 396 

Satanians, 243 

Saybrook Platform, 48 

Seabury, Samuel, 33, 398 

Schools, Theological, 432 

Scottish Missions, 346, 347 

Se-Baptists, 281 

Sectarians, 20 



8 



INDEX. 



Seekers, 247 

Servetus, Michael, ,371 

XS£'l « M5 

Shakers, 75 

Simonians, ...» 233 

Six-Principle Baptists, 192 

Skeptics, 245 

Socinius, Faustus, 372 

Socinians, 19 

Southcotters, 255 

Spinoza, Benedict, 380 

Statistics of Churches, 311 

of Missions, 333 

Succession of Bishops, 315 

Supralapsarians, 243 

Swedenborg, 150 

Swedenborgians, 150, 330 

T. 

Tao-Se, 282 

Taylor's (Dr.) Views, 142 

Theological Schools, 432 

Tillotson, John, 402 

Transcendentalists, 301 

Trinitarians, 290 

Tunkers, or Tumblers, ....... .55 

U. 

Unitarians, 196, 331 

United Brethren, 49 

United Society of Believers,. . .75 



Universalists, 95, 331 

W. 

Waldenses, 279 

Water-Drinkers, 168 

Watts, Isaac, 418 

Wesley, John, 390 

Wesley an Missions, 343 

Westminster Catechism, 141 

Whippers, 167 

Whitefield, George, 393 

Whitefield Methodists, 293 

Wickliffe, John, 350 

Wickliffites, 245 

Wilhelminians, 247 

Wilkinsonians, 167 

Williams, Roger, 386 

Winchester, Elhanan, 425 

Worshippers of the Devil,. . . .285 

X. 

Xavier, Francis, 161, 372 

Y. 

Yezidees, or Worshippers of the 
Devil, 285 

Z. 

Zanchius, Jerome, 366 

Zinzendorf, Count, 383 

Zuinglius, Ulricus, 359 

Zuinglians, 246 






BOOK OF RELIGIONS 



LUTHERANS, 

OR 

THE EVANGELICAL LUTHERAN CHURCH. 

This denomination adhere to the opinions of Martin 
Luther, the celebrated reformer. 

The Lutherans, of all Protestants, are those who differ 
least from the Romish church, as they affirm that the body 
and blood of Christ are materially present in the sacrament 
of the Lord's supper, though in an incomprehensible man- 
ner : this they term consubstantiation. They likewise repre- 
sent some rites and institutions, as the use of images in 
churches, the vestments of the clergy, the private confession 
of sins, the use of wafers in the administration of the Lord's 
supper, the form of exorcism in the celebration of baptism, 
and other ceremonies of the like nature, as tolerable, and 
some of them useful. The Lutherans maintain, with regard 
to the divine decrees, that they respect the salvation or 
misery of men in consequence of a previous knowledge of 
their sentiments and characters, and not as founded on the 
mere will of God. See Augsburg Confession of Faith. 

Towards the close of the last century, the Lutherans began 
to entertain a greater liberality of sentiment than they had 
before adopted, though in many places they persevered longer 
in despotic principles than other Protestant churches. Their 
public teachers now enjoy an unbounded liberty of dissenting 
from the decisions of those symbols of creeds which were 
once deemed almost infallible rules of faith and practice, and 



10 LUTHERANS. 

of declaring their dissent in the manner they judge most 
expedient. 

The capital articles which Luther maintained are as 
follow : — 

1. That the holy Scriptures are the only source whence 
we are to draw our religious sentiments, whether they relate 
to faith or practice. (See 2 Tim. 3:15 — 17. Prov. 1: 
9. Isa. 8:20. Luke 1:4. John 5 : 39; 20 : 31. 1 Cor, 
4 : 6, &c.) 

2. That justification is the effect of faith, exclusive of good 
works, and that faith ought to produce good works, purely in 
obedience to God, and not in order to our justification. (See 
Gal. 2 : 21.) 

3. That no man is able to make satisfaction for his sins. 
(See Luke 17 : 10.) 

In consequence of these leading articles, Luther rejected 
tradition, purgatory, penance, auricular confession, masses, 
invocation of saints, monastic vows, and other doctrines of 
the church of Rome. 

The external affairs of the Lutheran church are directed 
by three judicatories, viz., a vestry of the congregation, a 
district or special conference, and a general synod. The 
synod is composed of ministers, and an equal number of 
laymen, chosen as deputies by the vestries of their respective 
congregations. From this synod there is no appeal. 

The ministerium is composed of ministers only, and 
regulates the internal or spiritual concerns of the church, 
such as examining, licensing, and ordaining ministers, judging 
in controversies about doctrine, &c. The synod and minis- 
terium meet annually. 

Confession and absolution, in a very simple form, are prac- 
tised by the American Lutherans; also confirmation, by 
which baptismal vows are ratified, and the subjects become 
communicants. Their liturgies are simple and impressive, 
and the clergy are permitted to use extempore prayer. See 
Statistics of Churches. 



CALVINISTS. 1 1 

CALVINISTS. 

This denomination of Christians, of the Congregational 
order, are chiefly descendants of the English Puritans, who 
founded most of the early settlements in New England. 
They derive their name from John Calvin, an eminent re- 
former. 

The Calvinists are divided into three parties, — High, 
Strict, and Moderate. The High Calvinists favor the Hop- 
kinsian system. The Moderate Calvinists embrace the lead- 
ing features of Calvin's doctrine, but object to some parts, 
particularly to his views of the doctrines of predestination, 
and the extent of the design of Christ's death. While they 
hold to the election of grace, they do not believe that God 
has reprobated any of his creatures. They believe that the 
atonement is, in its nature, general, but in its application, 
particular ; and that free salvation is to be preached to sin- 
ners indiscriminately. The doctrines of the Strict Calvinists 
are those of Calvin himself, as established at the synod of 
Dort, A. D. 1618, and are as follow, viz. : — 

1. They maintain that God hath chosen a certain num- 
ber of the fallen race of Adam in Christ, before the founda- 
tion of the world, unto eternal glory, according to his immu- 
table purpose, and of his free grace and love, without the 
least foresight of faith, good works, or any conditions per- 
formed by the creature ; and that the rest of mankind he was 
pleased to pass by, and ordain to dishonor and wrath, for 
their sins, to the praise of his vindictive justice. (See Prov. 
16 : 4. Rom. 9 : from ver. 11 to end of chap. ; 8 : 30. Eph. 
1:4. Acts 13: 48.) 

2. They maintain that, though the death of Christ be a 
most perfect sacrifice, and satisfaction for sins, of infinite 
value, abundantly sufficient to expiate the sins of the whole 
world, — and though, on this ground, the gospel is to be 



12 CALVINISTS. 

preached to all mankind indiscriminately, yet it was the will 
of God that Christ, by the blood of the cross, should effica- 
ciously redeem all those, and those only, who were from 
eternity elected to salvation, and given to him by the Father. 
(See Ps. 33 : 11. John 6 : 37 ; 10 : 11 ; 17 : 9.) 

3. They maintain that mankind are totally depraved, in 
consequence of the fall of the first man, who being their 
public head, his sin involved the corruption of all his poster- 
ity, and which corruption extends over the whole soul, and 
renders it unable to turn to God, or to do any thing truly 
good, and exposes it to his righteous displeasure, both in this 
world and that which is to come. (See Gen. 8 : 21. Ps. 14 : 
2, 3. Rom. 3 : 10, 11, 12, &c. ; 4 : 14 ; 5 : 19. Gal. 3 : 
10. 2 Cor. 3 : 6, 7.) 

4. They maintain that all whom God hath predestinated 
unto life, he is pleased, in his appointed time, effectually to 
call, by his word and Spirit, out of that state of sin and death, 
in which they are by nature, to grace and salvation by Jesus 
Christ. (See Eph. 1 : 19 ; 2 : 1, 5. Phil. 2 : 13. Rom. 3 : 
27. 1 Cor. 1:31. Titus 3: 5.) 

5. Lastly, they maintain that those whom God has 
effectually called, and sanctified by his Spirit, shall never 
finally fall from a state of grace. They admit that true 
believers may fall partially, and would fall totally and 
finally, but for the mercy and faithfulness of God, who 
keepeth the feet of his saints ; also, that he who bestoweth 
the grace of perseverance, bestoweth it by means of read- 
ing and hearing the word, meditation, exhortations, threat- 
enings, and promises ; but that none of these things imply 
the possibility of a believer's falling from a state of jus- 
tification. (See Isa. 53 : 4, 5, 6 ; 54 : 10. Jer. 32 : 38, 40. 
Rom.8: 38, 39. John 4: 14; 6: 39; 10: 28; 11: 26. 
James 1 : 17. 1 Pet. 2 : 25.) See Orthodox Creeds, and 
Hopkinsians. 



K0PKINS1ANS. 13 

HOPKINSIANS. 

This denomination of Christians derives its name from 
Samuel Hopkins, D. D., formerly pastor of the first Congre- 
gational church in Newport, R. I. 

The following is a summary of the distinguishing tenets 
of the Hopkinsians, together with a few of the reasons they 
bring forward in support of their sentiments : — 

" 1. That all true virtue, or real holiness, consists in 
disinterested benevolence. The object of benevolence is 
universal being, including God and all intelligent creatures. 
It wishes and seeks the good of every individual, so far as 
is consistent with the greatest good of the whole, which 
is comprised in the glory of God and the perfection and 
happiness of his kingdom. The law of God is the standard 
of all moral rectitude or holiness. This is reduced into love 
to God, and our neighbor as ourselves ; and universal good- 
will comprehends all the love to God, our neighbor, and 
ourselves, required in the divine law, and, therefore, must be 
the whole of holy obedience. Let any serious person think 
what are the particular branches of true piety ; when he has 
viewed each one by itself, he will find that disinterested 
friendly affection is its distinguishing characteristic. For 
instance, all the holiness in pious fear, which distinguishes it 
from the fear of the wicked, consists in love. Again, holy 
gratitude is nothing but good-will to God and our neighbor, 
— in which we ourselves are included, — and correspondent 
affection, excited by a view of the good-will and kindness 
of God. Universal good-will also implies the whole of the 
duty we owe to our neighbor ; for justice, truth, and faithful- 
ness, are comprised in universal benevolence ; so are temper- 
ance and chastity. For an undue indulgence of our appetites 
and passions is contrary to benevolence, as tending to hurt 
ourselves or others, and so, opposite to the general good, and 
the divine command, in which all the crime of such indul- 
2 



14 HOPKINSIANS. 

gence consists. In short, all virtue is nothing but benevolence 
acted out in its proper nature and perfection ; or love to God 
and our neighbor, made perfect in all its genuine exercises 
and expressions. 

"2. That all sin consists in selfishness. By this is meant 
an interested, selfish affection, by which a person sets himself 
up as supreme, and the only object of regard ; and nothing 
is good or lovely in his view, unless suited to promote his 
own private interest. This self-love is, in its whole nature, 
and every degree of it, enmity against God ; it is not subject 
to the law of God, and is the only affection that can oppose 
it. It is the foundation of all spiritual blindness, and, there- 
fore, the source of all the open idolatry in the heathen world, 
and false religion under the light of the gospel : all this is 
agreeable to that self-love which opposes God's true character. 
Under the influence of this principle, men depart from truth ; 
it being itself the greatest practical lie in nature, as it sets 
up that which is comparatively nothing above universal ex- 
istence. Self-love is the source of all profaneness and impiety 
in the world, and of all pride and ambition among men, 
which is nothing but selfishness, acted out in this particular 
way. This is the foundation of all covetousness and sensu- 
ality, as it blinds people's eyes, contracts their hearts, and 
sinks them down, so that they look upon earthly enjoyments 
as the greatest good. This is the source of all falsehood, 
injustice, and oppression, as it excites mankind by undue 
methods to invade the property of others. Self-love produces 
all the violent passions — envy, wrath, clamor, and evil 
speaking; and every thing contrary to the divine law is 
briefly comprehended in this fruitful source of all iniquity — 
self-love. 

"3. That there are no promises of regenerating grace 
made to the doings of the unregenerate. For, as far as men 
act from self-love, they act from a bad end ; for those who 
have no true love to God, really do no duty when they 
attend on the externals of religion. And as the unregenerate 
act from a selfish principle, they do nothing which is com- 



HOPKINSIANS. 15 

manded; their impenitent doings are wholly opposed to 
repentance and conversion, therefore not implied in the 
command to repent, &x. : so far from this, they are alto- 
gether disobedient to the command. Hence it appears that 
there are no promises of salvation to the doings of the 
unregenerate. 

" 4. That the impotency of sinners, with respect to 
believing in Christ, is not natural, but moral; for it is a 
plain dictate of common sense, that natural impossibility 
excludes all blame. But an unwilling mind is universally 
considered as a crime, and not as an excuse, and is the very 
thing wherein our wickedness consists. That the impotence 
of the sinner is owing to a disaffection of heart, is evident 
from the promises of the gospel. When any object of good 
is proposed and promised to us upon asking, it clearly evinces 
that there can be no impotence in us, with respect to ob- 
taining it, besides the disapprobation of the will ; and that 
inability which consists in disinclination, never renders any 
thing improperly the subject of precept or command. 

"5. That, in order to faith in Christ, a sinner must 
approve, in his heart, of the divine conduct, even though God 
should cast him off forever ; which, however, never implies 
love of misery, nor hatred of happiness. For if the law is 
good, death is due to those who have broken it. The Judge 
of all the earth cannot but do right. It would bring ever- 
lasting reproach upon his government to spare us, considered 
merely as in ourselves. When this is felt in our hearts, and 
not till then, we shall be prepared to look to the free grace 
of God, through the redemption which is in Christ, and to 
exercise faith in his blood, ' who is set forth to be a propiti- 
ation to declare God's righteousness, that he might be just, 
and yet be the justifier of him who believeth in Jesus.' 

" 6. That the infinitely wise and holy God has exerted his 
omnipotent power in such a manner as he purposed should 
be followed with the existence and entrance of moral evil 
into the system. For it must be admitted on all hands, that 
God has a perfect knowledge, foresight, and view of all 



16 HOPKINSIANS. 

possible existences and events. If that system and scene of 
operation, in which moral evil should never have existed, 
were actually preferred in the divine mind, certainly the 
Deity is infinitely disappointed in the issue of his own op- 
erations. Nothing can be more dishonorable to God than to 
imagine that the system which is actually formed by the 
divine hand, and which was made for his pleasure and glory, 
is yet not the fruit of wise contrivance and design. 

" 7. That the introduction of sin is, upon the whole, for 
the general good. For the wisdom and power of the Deity 
are displayed in carrying on designs of the greatest good ; 
and the existence of moral evil has, undoubtedly, occasioned 
a more full, perfect, and glorious discovery of the infinite 
perfections of the divine nature, than could otherwise have 
been made to the view of creatures. If the extensive mani- 
festations of the pure and holy nature of God, and his infinite 
aversion to sin, and all his inherent perfections, in their 
genuine fruits and effects, is either itself the greatest good, 
or necessarily contains it, it must necessarily follow that the 
introduction of sin is for the greatest good. 

" 8. That repentance is before faith in Christ. By this 
is not intended, that repentance is before a speculative belief 
of the being and perfections of God, and of the person and 
character of Christ ; but only that true repentance is previous 
to a saving faith in Christ, in which the believer is united 
to Christ, and entitled to the benefits of his mediation and 
atonement. That repentance is before faith in this sense, 
appears from several considerations. 1. As repentance and 
faith respect different objects, so they are distinct exercises 
of the heart ; and therefore one not only may, but must, be 
prior to the other. 2. There may be genuine repentance of 
sin without faith in Christ, but there cannot be true faith in 
Christ without repentance of sin ; and since repentance is 
necessary in order to faith in Christ, it must necessarily be 
prior to faith in Christ. 3. John the Baptist, Christ, and 
his apostles, taught that repentance is before faith. John 
cried, « Repent, for the kingdom of heaven is at hand ; ' inti- 



HOPKINSIANS, 17 

mating that true repentance was necessary in order to embrace 
the gospel of the kingdom. Christ commanded, ■ Repent ye, 
and believe the gospel.' And Paul preached i repentance 
toward God, and faith toward our Lord Jesus Christ.' 

" 9. That, though men became sinners by Adam, accord- 
ing to a divine constitution, yet they have, and are account- 
able for, no sins but personal; for, 1. Adam's act, in eating 
the forbidden fruit, was not the act of his posterity ; there- 
fore they did not sin at the same time he did. 2. The 
sinfulness of that act could not be transferred to them 
afterwards, because the sinfulness of an act can no more be 
transferred from one person to another than an act itself. 
3. Therefore Adam's act, in eating the forbidden fruit, was 
not the cause, but only the occasion, of his posterity's being 
sinners. God was pleased to make a constitution, that, if 
Adam remained holy through his state of trial, his posterity 
should, in consequence, be holy also; but if he sinned, his 
posterity should, in consequence, be sinners likewise. Adam 
sinned, and now God brings his posterity into the world 
sinners. By Adam's sin we are become sinners, not for it; 
his sin being only the occasion, not the cause, of our commit- 
ting sins. 

" 10. That, though believers are justified through Christ's 
righteousness, yet his righteousness is not transferred to 
them. For, 1. Personal righteousness can no more be trans- 
ferred from one person to another, than personal sin. 2. If 
Christ's personal righteousness were transferred to believers, 
they would be as perfectly holy as Christ, and so stand in no 
need of forgiveness. 3. But believers are not conscious of 
having Christ's personal righteousness, but feel and bewail 
much indwelling sin and corruption. 4. The Scripture rep- 
resents believers as receiving only the benefits of Christ's 
righteousness in justification, or their being pardoned and 
accepted for Christ's righteousness' sake; and this is the 
proper Scripture notion of imputation. Jonathan's right- 
eousness was imputed to Mephibosheth when David showed 
kindness to him for his father Jonathan's sake." 
2* 



18 ARIANS. 

The Hopkinsians warmly contend for the doctrine of the 
divine decrees, that of particular election, total depravity, 
the special influences of the Spirit of God in regeneration, 
justification by faith alone, the final perseverance of the 
saints, and the consistency between entire freedom and ab- 
solute dependence, and, therefore, claim it as their just due, 
since the world will make distinctions, to be called Hopkin- 

SIAN CALVINISTS. 

The statistics of this denomination are included with those 
of the Calvinists, near the close of this volume. 



ARIANS. 



The followers of Arius, a presbyter of the church of 
Alexandria, about A. D. 315, who held that the Son of God 
was totally and essentially distinct from the Father ; that he 
was the first and noblest of those beings whom God had 
created, the instrument by whose subordinate operation he 
formed the universe, and, therefore, inferior to the Father, 
both in nature and dignity ; also, that the Holy Ghost was 
not God, but created by the power of the Son. The Arians 
owned that the Son was the Word, but denied that Word to 
have been eternal. They held that Christ had nothing of 
man in him but the flesh, to which the Word was joined, 
which was the same as the soul in us. 

In modern times, the term Avian is indiscriminately ap- 
plied to those who consider Jesus simply subordinate to the 
Father. Some of them believe Christ to have been the cre- 
ator of the world; but they all maintain that he existed 
previously to his incarnation, though, in his preexistent state, 
they assign him different degrees of dignity. 

(See Matt. 4 : 10 ; 19 : 17 ; 27 : 46. Mark 5:7; 13 : 32. 
John4:23; 14:28; 20:17. Acts4:24. 1 Cor. 1:4; 11: 
3 ; 15 : 24. Eph. 1:17; 4:6. Phil. 1 : 3, 4, &c.) 



SOCINIANS HUMANITARIANS. 19 

SOCINIANS. 

A sect so called from Faustus Socinus, who died in 
Poland, in 1604. There were two who bore the name of 
Socinus, — uncle and nephew, — and both disseminated the 
same doctrine ; but it is the nephew who is generally con- 
sidered as the founder of this sect. They maintain that 
Jesus Christ was a mere man, who had no existence before 
he was conceived by the Virgin Mary ; that the Holy Ghost 
is no distinct person ; but that the Father is truly and prop- 
erly God. They own that the name of God is given, in the 
holy Scriptures, to Jesus Christ, but contend that it is only 
a deputed title, which, however, invests him with a great 
authority over all created beings. They deny the doctrines 
of satisfaction and imputed righteousness, and say that Christ 
only preached the truth to mankind, set before them, in him- 
self, an example of heroic virtue, and sealed his doctrines 
with his blood. Original sin, and absolute predestination, 
they esteem scholastic chimeras. Some of them likewise 
maintain the sleep of the soul, which, they say, becomes in- 
sensible at death, and is raised again, with the body, at the 
resurrection, when the good shall be established in the pos- 
session of eternal felicity, while the wicked shall be con- 
signed to a fire that will not torment them eternally, but for 
a certain duration, proportioned to their demerits. (See Acts 
2:22; 17:31. 1 Tim. 2:5.) 



HUMANITARIANS. 

The Humanitarians believe in the simple humanity of 
Christ, or that he was nothing more than a mere man, born 
according to the usual course of nature, and who lived and 
died according to the ordinary circumstances of mankind. 



20 SECTARIANS — CHURCH GOVERNMENT. 



SECTARIANS. 

This term is used among Christians to denote those who 
form separate communions, and do not associate with one 
another in religious worship and ceremonies. Thus we call 
Papists, Lutherans, Calvinists, different sects, not so much on 
account of their differences in opinion, as because they have 
established to themselves different fraternities, to which, in 
what regards public worship, they confine themselves; the 
several denominations above mentioned having no intercom- 
munity with one another in sacred matters. High, Strict, 
and Moderate Calvinists, High Church and Low Church, we 
call only parties, because they have not formed separate com- 
munions. Great and known differences in opinion, when 
followed by no external breach in the society, are not con- 
sidered constituting distinct sects, though their differences in 
opinion may give rise to mutual aversion. 

The Jewish, Christian, Mahometan, and Pagan world is 
divided into an almost innumerable variety of sects, each 
claiming to themselves the title of orthodox, and each 
charging their opponents with heresy. 

Where perfect religious liberty prevails, as in the United 
States, and where emigrants from all quarters of the globe 
resort in great numbers, it is not surprising that most of the 
Christian sects in foreign countries, with some of native 
origin, should be found in this part of the American continent. 



CHURCH GOVERNMENT. 

There are three modes of church government, viz., the 
Episcopalian, from the Latin word episcopus, signifying 
bishop; the Presbyterian, from the Greek word presbu- 



CHURCH GOVERNMENT. 21 

teros, signifying senior, elder, or presbyter; and the Con- 
gregational or Independent mode. Under one of these 
forms, or by a mixture of their several peculiarities, every 
church in the Christian world is governed. The Episcopal 
form is the most extensive, as it embraces the Catholic, 
Greek, English, Methodist, and Moravian churches. 

Episcopalians have three orders in the ministry, viz., 
bishops, priests, and deacons ; they all have liturgies, longer 
or shorter, which they either statedly or occasionally use. 
All Episcopalians believe in the existence and the necessity 
of an apostolic succession of bishops, by whom alone regular 
and valid ordinations can be performed. 

The Presbyterians believe that the authority of their min- 
isters to preach the gospel and to administer the sacraments 
is derived from the Holy Ghost, by the imposition of the 
hands of the presbytery. They affirm, however, that there 
is no order in the church, as established by Christ and his 
apostles, superior to that of presbyters ; that all ministers, 
being ambassadors of Christ, are equal by their commission ; 
that presbyter and bishop, though different words, are of the 
same import ; and that prelacy was gradually established upon 
the primitive practice of making the moderator, or speaker 
of the presbytery, a permanent officer. 

The Congregationalists, or Independents, are so called 
from then maintaining that each congregation of Christians, 
which meets in one house for public worship, is a complete 
church, has sufficient power to act and perform every thing 
relating to religious government within itself, and is in no 
respect subject or accountable to other churches. 

Independents, or Congregationalists, generally ordain their 
ministers by a council of ministers called for the purpose ; 
but still they hold that the essence of ordination lies in the 
voluntary choice and call of the people, and that public ordi- 
nation is no other than a declaration of that call. 



22 PRESBYTERIANS. 



PRESBYTERIANS. 

The first settlers of New England were driven away from 
Old England, in pursuit of religious liberty. They were 
required to conform to the established Protestant Episcopal 
church, in all her articles of belief, and modes of worship 
and discipline : their consciences forbade such conformity : 
their ministers were displaced : their property was tithed for 
the support of an ecclesiastical prelacy, which they re- 
nounced; and the only relief which they could find, was 
in abandoning their country for the new world. 

Most of the first settlers of New England were Congre- 
gationalists, and established the government of individuals by 
the male communicating members of the churches to which 
they belonged, and of congregations by sister congregations, 
met by representation in ecclesiastical councils. A part of 
the ministers and people of Connecticut, at a very early pe- 
riod of her history, were Presbyterians in their principles of 
church government. Being intermixed, however, with Con- 
gregational brethren, instead of establishing presbyteries in 
due form, they united with their fellow-Christians in adopting, 
in 1708, the Say brook Platform, according to which the 
churches and pastors are consociated, so as virtually to be 
under Presbyterian government, under another name. 

The first Presbyterian churches duly organized in the 
United States, were the first Presbyterian church in Phila- 
delphia, and the church at Snow Hill, in Maryland. 

The first presbytery in the United States was formed about 
1704, by the voluntary association of several ministers, who 
had received Presbyterian orders in Europe, and who agreed 
to govern themselves agreeably to the Westminster Confes- 
sion of Faith, Form of Government, Book of Discipline, and 
Directory for Worship. (See Andover Orthodox Creed.) 

The reason why the Presbyterians first settled in Pennsyl- 
vania, Maryland, and New Jersey, was undoubtedly this — 



PRESBYTERIANS. 23 

that in these places they found toleration, and equal religious 
rights, while the Episcopacy was established by law in Vir- 
ginia, Congregationalism in New England, and the Reformed 
Dutch church, with Episcopacy, in New York. 

The doctrines of the Presbyterian church are Calvinistic ; 
and the only fundamental principle which distinguishes it 
from other Protestant churches is this — that God has au- 
thorized the government of his church by presbyters, or 
elders, who are chosen by the people, and ordained to office 
by predecessors in office, in virtue of the commission which 
Christ, gave his apostles as ministers in the kingdom of God ; 
and that, among all presbyters, there is an official parity, 
whatever disparity may exist in their talents or official em- 
ployments. 

All the different congregations, under the care of the 
general assembly, are considered as the one Presbyterian 
church in the United States, meeting, for the sake of conve- 
nience and edification, in their several places of worship. 
Each particular congregation of baptized people, associated 
for godly living, and the worship of Almighty God, may be- 
come a Presbyterian church, by electing one or more elders, 
agreeably to the form prescribed in the book styled the Con- 
stitution of the Presbyterian Church, and having them or- 
dained and installed as their session. 

They judge that to presbyteries the Lord Jesus has com- 
mitted the spiritual government of each particular congrega- 
tion, and not to the whole body of the communicants ; and 
on this point they are distinguished from Independents and 
Congregationalists. If all were governors, they should not 
be able to distinguish the overseers or bishops from all the 
male and female communicants; nor could they apply the 
command, " Obey them that have the rule over you, and sub- 
mit yourselves ; for they watch for your souls, as they that 
must give account." (Heb. 13 : 17.) If all are rulers in the 
church who are communicants, they are at a loss for the 
meaning of the exhortation, "We beseech you, brethren, to 
know them that labor among you, and are over you in the 



24 PRESBYTERIANS. 

Lord, and admonish you ; and to esteem them very highly in 
love for their work's sake." 

If an aggrieved brother should tell the story of his wrongs 
to each individual communicant, he would not thereby tell it 
to the church judicially, so that cognizance could be taken 
of the affair. It is to the church, acting by her proper or- 
gans, and to her overseers, met as a judicatory, that he must 
bring his charge, if he would have discipline exercised in 
such a way as God empowered his church to exercise it. 

The general assembly is the highest judicatory in the 
Presbyterian church, and is constituted by an equal number 
of teaching and ruling elders, elected by each presbytery an- 
nually, and specially commissioned to deliberate, vote, and 
determine, in all matters which may come before that body. 
Each presbytery may send one bishop and one ruling elder 
to the assembly : each presbytery, having more than twelve 
ministers, may send two ministers and two ruling elders, and 
so, in the same proportion, for every twelve ministerial 
members. 

Every Presbyterian church elects its own pastor ; but, to 
secure the whole church against insufficient, erroneous, or 
immoral men, it is provided that no church shall prosecute 
any call, without first obtaining leave from the presbytery 
under whcse care that church may be ; and that no licen- 
tiate, or bishop, shall receive any call, but through the hands 
of his own presbytery. 

Any member of the Presbyterian church may be the sub- 
ject of its discipline ; and every member, if he judges him- 
self injured by any portion of the church, may, by appeal, or 
complaint, carry his cause up from the church session to the 
presbytery, from the presbytery to the synod, and from the 
synod to the general assembly, so as to obtain the decision 
of the whole church, met by representation in this high 
judicatory. 

Evangelical ministers of the gospel, of all denominations, 
are permitted, on the invitation of a pastor, or of the session 
of a vacant church, to preach in their pulpits ; and any per- 






CUMBERLAND PRESBYTERIANS. 25 

son, known properly, or made known to a pastor or session, 
as a communicant in good, regular standing, in any truly 
Christian denomination of people, is, in most of their 
churches, affectionately invited to occasional communion. 
They wish to have Christian fellowship with all the redeemed 
of the Lord, who have been renewed by his Spirit ; but, in 
ecclesiastical government and discipline, they ask and expect 
the cooperation of none but Presbyterians. See Statistics. 



CUMBERLAND PRESBYTERIANS. 

In the year 1800, a very great revival of religion took 
place within the bounds of the synod of Kentucky, in conse- 
quence of which; a greater number of new congregations 
were formed than it was poss-ble to supply with regularly- 
educated ministers. To remedy this evil, it was resolved to 
license men to preach who were apt to teach, and sound in 
the faith, though they had not gone through any course of 
classical study. This took place at the Transylvania pres- 
bytery ; but, as many of its members were dissatisfied with the 
proposed innovation, an appeal was made to the synod, which 
appointed a commission to examine into the circumstances 
of the case, the result of whose report was, a prohibition of 
the labors of uneducated ministers, which led the opposite 
party to form themselves into an independent presbytery, 
which took its name from the district of Cumberland, in 
which it was constituted. 

As to the doctrinal views, they occupy a kind of middle 
ground between Calvinists and Arminians. They reject the 
doctrine of eternal reprobation, and hold the universality of 
redemption, and that the Spirit of God operates on the 
world, or as coextensively as Christ has made the atonement, 
in such a manner as to leave all men inexcusable. 

The Cumberland Presbyterians have about 550 churches 
and ministers, and about 70,000 members. They have a 
college at Cumberland, Ky. 
3 



26 EPISCOPALIANS. 



EPISCOPALIANS. 

That form of Church polity, in which the ministry is di- 
vided into the three orders of Bishops, Priests, and Deacons, 
each having powers and duties, distinct from the others, the 
Bishops being superior to the Priests and Deacons, and the 
immediate source of all their authority, is called Episcopacy, 
and those who adhere to this polity, are called Episcopalians. 

It is believed, by Episcopalians, that the Savior, when 
upon earth, established a Church, or Society, of which He 
was the Ruler and Head, and with which He promised to be, 
till the end of the world. They believe, that, during the 
forty days in which He remained upon earth, after His resur- 
rection, "speaking" to His disciples "of the things per- 
taining to the kingdom of God," He gave them such direc- 
tions for the government and management of this Society, or 
Church, as were necessary ; which directions, they implicitly 
followed : and that, from their subsequent practice, these 
directions of the Savior, whatever they may have been, are 
to be ascertained. 

" That it was the design of our blessed Redeemer to con- 
tinue a ministry in the Church, after His ascension, is a 
truth, for which we ask no better proof, than that furnished 
by the narratives of the Evangelists, and the practice of the 
Apostles. If, then, a ministry, divinely authorized, was to 
exist, it is equally evident, that it would assume some definite 
form. It would consist, either of a single grade of office, in 
which every person ordained would have an equal share in its 
functions and prerogatives ; or, of two, three, or more grades, 
distinguished from each other by degrees of authority and 
peculiarities of duty." There must, also, exist, somewhere, 
the power of transmitting the ministry, by ordination. 
Among those, who suppose there is but one grade of 
office, this power is lodged in every minister. By Epis- 
copalians, the power is confined to the highest order of the 



EPISCOPALIANS. 27 

ministry, — the Bishops. It is evident, that the Savior 
could not have established both these different modes; 
and therefore both cannot possibly be correct. "To sup- 
pose, that He, who is the Fountain of all wisdom, could have 
been the Author of such inevitable disorder, — a kind of dis- 
order which must ever keep the axe at the root of that unity 
for which He prayed, — is not only an absurdity, but an 
opinion equally repudiated by all parties." " It is manifest," 
therefore, " that whatever may prove itself to be the form of 
ministry, established and authorized by Jesus Christ, every 
other must be altogether void of such authority, and based 
simply on human appointment." 

That this Church, or Society, might endure, it must be 
provided with a well-arranged organization, or form of gov- 
ernment, and consist of officers and members. No society 
can exist, without this ; and the powers and duties of the 
officers should be well defined, and so adjusted, as to pro- 
mote, in the best manner, the permanent good of the society. 
That this Society might endure forever, some provision must 
be made for the renewal of its officers, so that, when any 
were taken away, by death, their places might be supplied 
with suitable successors. That the Savior made all neces- 
sary provision for these purposes, there can be no doubt; 
and that the organization which He directed His Apostles to 
establish, was Episcopal, is easily susceptible of proof. 

Throughout the Bible, different orders in the ministry are 
recognized or referred to. Under the Jewish dispensation, 
(which, be it remembered, was established by God Himself,) 
there were the three orders of High Priest, Priests, and Le- 
vites. When the Savior was upon earth, He was the visible 
Head of the Church, — the "Bishop and Shepherd of our 
souls," — and the Apostles and seventy Disciples were the other 
two orders. After his ascension, the Apostles became the 
visible heads of the Church, the lower orders being Bishops, 
(called also Priests or Presbyters, and Elders,) and Deacons. 
"When the Apostles were called hence, their successors did 
not assume the name or title of Apostle, but took that of 



28 EPISCOPALIANS. 

Bishop, "which thenceforth was applied exclusively to the 
highest order of the ministry, the other two orders being the 
Presbyters (Priests or Elders) and Deacons. Thus it has 
continued to the present day. 

It is worthy of remark, that " early writers have been care- 
ful to record the ecclesiastical genealogy or succession of the 
Bishops, in several of the principal Churches. Thus, we 
have catalogues of the Bishops of Jerusalem, Antioch, Rome, 
&c. ; though it does not appear that the Presbyters and 
Deacons of those Churches were honored with any similar 
notice." In like manner, catalogues of temporal Rulers are 
preserved, when the names of officers subordinate to them 
are suffered to pass into oblivion. It is easy to trace back 
the line of Bishops, by name, from our own day, up to the 
Apostles themselves. 

There is no ancient writer on ecclesiastical matters, who 
does not speak of the division of the ministry into different and 
distinct Orders, and of certain individuals as Bishops of par- 
ticular Churches ; or who mentions, as existing at the same 
time, and in the same Churches, any other persons by the 
same name of Bishops. 

But, it is to be observed, that it is not only necessary that 
a Church should preserve the true Order in the Ministry, but 
also that it retain the true faith. For a true faith and true 
Order are both necessary to constitute a Church. All the 
heretical sects of the ancient Church had the Apostolic Min- 
istry ; but, when they departed from the true faith, they were 
excluded from the communion of the Church. " The Arians, 
the Donatists, the Novatians, &c. &c, were all Episcopal in 
their Ministry, and in this respect differed in nothing from 
the Orthodox Catholic Church. Their grand error lay in the 
want of that union of Order and Faith, which are essential 
to the being of a Church." 

An external commission, conveyed by Episcopal consecra- 
tion or ordination, is considered necessary to constitute a 
lawful ministry; and it is therefore declared, by the Church, 
that " no man shall be accounted or taken to be a lawful 



EPISCOPALIANS. 29 

Bishop, Priest, or Deacon, in this Church, or suffered to ex- 
ecute any of said functions," unless he has " had Episcopal 
consecration or ordination ; " and the power of ordaining, or 
setting apart to the ministry, and of laying on hands upon 
others, is vested in the Bishops. 

The ministry is of Divine appointment, and consists of 
three orders, only, — Bishop, Priest, and Deacon. The gov- 
ernment is of human regulation, and may be modified as cir- 
cumstances require. Other officers may be appointed, and 
the manner in which ministers are invested with their juris- 
diction may be varied. To use the language of the Episcopal 
Church in the United States, in the Preface to her Book of 
Common Prayer, " It is a most invaluable part of that 
blessed liberty, wherewith Christ hath made us free, that, in 
His worship, different forms and usages may, without offence, 
be allowed, provided the substance of the faith be kept entire ; 
and that, in every Church, what cannot be clearly determined 
to belong to Doctrine, must be referred to Discipline ; and 
therefore, by common consent and authority, may be altered, 
abridged, enlarged, amended, or otherwise disposed of, as 
may seem most convenient for the edification of the people, 
1 according to the various exigencies of times and occasions.' 
* * * The particular Forms of Divine Worship, and the 
Rites and Ceremonies appointed to be used therein, being 
things in their own nature indifferent and alterable, and so 
acknowledged, it is but reasonable, that, upon weighty and 
important considerations, according to the various exigencies 
of times and occasions, such changes and alterations should be 
made therein, as to those, who are in places of authority, 
should, from time to time, seem either necessary or expedient." 

In the Church of England, there are Archbishops, Deans, 
and various other officers and titles of office ; but these are 
of local authority, and do not interfere with the three Divine- 
ly-appointed orders. To use the language of Hooker, " I 
may securely, therefore, conclude, that there are, at this day, 
in the Church of England, no other than the same degrees 
of ecclesiastical orders, namely, Bishops, Priests, and Dea- 
3* 



SO EPISCOPALIANS. 

cons, which had their beginning from Christ and His blessed 
Apostles themselves. As for Deans, Prebendaries, Parsons, 
Vicars, Curates, Archdeacons, and such like names, being 
not found in the Scriptures, we have been thereby, through 
some men's errors, thought to allow ecclesiastical degrees 
not known nor ever heard of in the better ages of former 
times. AH these are in truth but titles of office," admitted 
"as the state of the Church doth need, degrees of order still 
remaining the same as they were from the beginning." 

Two hundred years ago, Hooker gave the following chal- 
lenge, which has never yet been accepted : — " We require 
you to find but one Church upon the face of the whole earth 
that hath not been ordered by Episcopal regiment since the 
time that the blessed Apostles were here conversant." And 
though, says Bishop Doane, departures from it, since the 
time of which he spoke, have been but too frequent and too 
great, " Episcopal regiment" is still maintained as Christ's 
ordinance, for the perpetuation and government of his Church, 
and is received as such by eleven twelfths of the whole Chris- 
tian world. For a period of fifteen hundred years after the 
Apostolic age, ordination by Presbyters was totally unknown, 
except in a few crooked cases, where the attempt was made, 
and followed by instant condemnation from the Church, and 
the declaration that they were utterly null and void. There 
was no ministry in existence, before the era of the Reforma- 
tion, but that which had come down direct from the Apos- 
tles, that is, the Episcopal. This is admitted by nearly all 
the opponents of Episcopacy. 

The Episcopal Church in the United States, agrees with 
that of England, in doctrine, discipline, and worship, with 
some few unessential variations. Their Ritual, or Form of 
Worship, is the same, except that some few parts have been 
omitted for the sake of shortening the service, or for other 
reasons. Changes became necessary in the prayers for Rulers, 
in consequence of the independence of the United States. 

The different Episcopal parishes in each of the United 
States, (except in some of the newly-settled parts of the 



EPISCOPALIANS. 31 

Country, where two or more States are united for this pur- 
pose,) are connected by a Constitution, which provides for a 
convention of the clergy and lay delegates from each parish 
in the State or Diocese. This Convention is held annually, 
and regulates the local concerns of its own Diocese, the 
Bishop of which, is the President of the Convention. The 
Conventions of the different Dioceses elect Deputies to a 
General Convention, which is held once in three years. 
Each Diocese may elect four Clergymen and four Lsyrpen, 
as delegates, who, when assembled in General Convention, 
form what is called the "House of Clerical and Lay Dep- 
uties," each Order from a Diocese having one vote, and the 
concurrence of both being necessary to every act of the 
Convention. The Bishops form a separate House, with a 
right to originate measures for the concurrence of the House 
of Clerical and Lay Deputies, each House having a negative 
upon the other, as in the Congress of the United States. 
The whole Church is governed by Canons, framed by the 
General Convention. These Canons regulate, the mode of 
elections of Bishops, declare the age and qualifications neces- 
sary for obtaining the orders of Deacon or Priest, the studies 
to be previously pursued, the examinations which each can- 
didate is to undergo, and all other matters of permanent 
legislation. Deacon's orders cannot be conferred on any person 
under the age of twenty-one, nor those of Priest before that of 
twenty-four. A Bishop must be at least, thirty years of age. 
Prejudices have prevailed against the Episcopal Church, 
and probably still exist in the minds of some persons, from 
an impression, that Episcopacy is not congenial with a re- 
publican form of government, and the civil institutions of our 
Countrv. But, that this is an erroneous opinion, will be evi- 
dent, to anv one who will carefully and impartially examine 
the subject. Tt will be seen, from what has been stated above, 
that its Constitution is founded on the representative princi- 
ple, and is strikingly analogous to the form of government 
of the United States. "In the permanent official stations of 
the Bishops and Clergy in her legislative bodies, our own 



32 EPISCOPALIANS. 

Church," says Bishop Hobart, " resembles all other religious 
communities, whose clergy also are permanent legislators. 
But, in some respects, she is more conformed than they are 
to the organization of our civil governments. Of these, it is 
a characteristic, that legislative power is divided between two 
branches. And it is a peculiar character of our own Church, 
that her legislative power is thus divided. Again, a single 
responsible Executive characterizes our civil constitutions. 
The same feature marks our own Church, in the single Epis- 
copal Executive in each Diocese, chosen, in the first instance, 
by the Clergy and representatives of the Laity. Nor are 
these the only points in which the Bishop of our Church may 
feel pleasure in asserting the free and republican constitution 
of our government ; for, in our ecclesiastical judicatories, the 
representatives of the laity possess strict coordinate authority, 
— the power of voting as a separate body, and of annulling, 
by a majority of votes, the acts of the Bishops and Clergy." 
The doctrines of the Episcopal Church are contained in 
the Thirty-nine Articles of Religion, subjoined to this notice. 
See Book of Homilies, the Canons of the Church, Archbishop 
Potter's Discourse on Church Government, Hooker's Eccle- 
siastical Polity, Daubeny's Guide to the Church, Burton's 
Early English Church, the Church Dictionaries of Rev. Dr. 
Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episco- 
pacy Examined and Reexamined, and other similar works. 

HISTORICAL NOTICE OF THE CHURCH IN THE UNITED 

STATES. 

Though the greater proportion of the early emigrants 
to this Country were opposed to the form of religious 
worship established in the Mother Country, some of them 
were devoted adherents of that establishment, and Epis- 
copal churches existed, of course, in several of the Colonies, 
at an early period, although, from the opposition made to them 
by the other emigrants, and from other causes, the number 
was not so considerable as might have been expected under 
different circumstances. At the commencement of the Rev- 



EPISCOPALIANS. 33 

olutionary War, there were not more than eighty parochial 
clergymen North and East of Maryland ; and these, with the 
exception of those in the towns of Boston and Newport, and 
the cities of New York and Philadelphia, derived the princi- 
pal part of their support from England, through the " Society 
for the Propagation of the Gospel in Foreign Parts," an old 
and venerable Institution, yet in existence, and still zealously 
engaged in spreading the Gospel to the utmost parts of the 
earth. In Maryland and Virginia, the members of the 
Church were much more numerous, than in the other 
parts of the Country, and the clergy were supported by a 
legal establishment. 

The distance of this from the Mother Country, and the 
consequent separation of the members of the Church from 
their parent stock, which rendered them dependent for the 
ministry upon emigrations from England, or obliged them to 
send candidates to that Country, for Holy Orders, operated 
as a serious obstacle to the increase of the Church here. 
All the clergy of this Country were attached to the diocese 
of the Bishop of London, who thus became the only bond of 
union between them ; but his authority could not be effectu- 
ally exerted, at such a distance, in those cases where it was 
most needed ; and, for these and other reasons, several efforts 
were made by the clergy to obtain an American Episcopate. 
But the jealousy with which such a measure was regarded by 
other denominations, and the great opposition with which it 
consequently met, prevented the accomplishment of the de- 
sign. When, however, the tie, which had thus bound the 
members of the Church together in one communion, had 
been severed, by the independence of the United States, it 
was necessary that some new bond of union should be 
adopted; and renewed efforts were made to procure an 
Episcopate. 

The clergy of the Church in Connecticut, at a meeting 
held in March, 1783, elected the Rev. Samuel Seabury, 
D. D., their Bishop, and sent him to England, with an appli- 
cation to the Archbishop of Canterbury for his consecration 



34 EPISCOPALIANS. 

to that holy office. The English Bishops were unable to 
consecrate him, till an Act of Parliament, authorizing them so 
to do, could be passed ; and he then made application to the 
Bishops of the Church in Scotland, who readily assented to 
the request, and he was consecrated by them, in Aberdeen, 
on the 14th of November, 1784. The Prelates, who were 
thus the instruments of first communicating the Episcopate 
to this Country, were, the Right Reverend Robert Kilgour, 
D. D., Bishop of Aberdeen, the Right Reverend Arthur 
Petrie, D. D., Bishop of Ross and Moray, and the Right 
Reverend John Skinner, D. D., Coadjutor Bishop of Aber- 
deen. Bishop Seabury returned to this Country, immediate- 
ly after his consecration, and commenced his Episcopal du- 
ties without delay. 

A few clergymen of New York, New Jersey, and Penn- 
sylvania, having held a meeting at Brunswick, N. J., on the 
13th and 14th of May, 1784, for the purpose of consulting 
in what way to renew a Society for the support of widows 
and children of deceased clergymen, determined to procure 
a larger meeting on the 5th of the ensuing October, not only 
for the purpose of completing the object for which they had 
then assembled, but also to confer and agree on some gen- 
eral principles of a union of the Church throughout the 
States. At this latter meeting, a plan of ecclesiastical union 
was agreed upon, with great unanimity ; and a recommenda- 
tion to the several States, to send delegates to a general 
meeting, at Philadelphia, in September, 1785, was adopted. 

At the meeting, in Philadelphia, in September and Octo- 
ber, 1785, there were present, deputies from seven of the 
thirteen States. This Convention framed an Ecclesiastical 
Constitution, recommended sundry alterations in the Book 
of Common Prayer, to adapt it to the local circumstances 
of the Country, now severed from the parent State, and 
also took some measures towards procuring the Episcopate 
from England. An Address was forwarded to the English 
Bishops, through his Excellency John Adams, then Minister 
to England, and afterwards President of the United States, 



EPISCOPALIANS. 35 

who zealously used his influence to promote the views of the 
Convention. 

Another Convention was held in Philadelphia, in June, 
1786, at which, a Letter was read, from the Archbishops and 
Bishops of England, in answer to the Address forwarded 
from the preceding Convention ; and another Address to the 
same Right Reverend Prelates, was adopted, to accompany 
the Ecclesiastical Constitution now finally agreed upon. 
This Convention then adjourned, to meet again whenever 
answers should be received from England. The next meet- 
ing was held at Wilmington, in Delaware, in October, 1786, 
at which, Letters from the English Prelates were read, and 
also an Act of Parliament, authorizing the consecration of 
Bishops for foreign places. Sundry further amendments and 
modifications of the Ecclesiastical Constitution, and Book of 
Common Prayer, were agreed upon, another Address to the 
English Prelates was adopted, and testimonials signed for 
three clergymen, who had been elected Bishops by their 
respective Dioceses. Two of these clergymen proceeded to 
England, in the course of the next month ; and, after some 
further delays, all difficulties were finally removed, and the 
Rev. William White, D. D., of Philadelphia, and the Rev. 
Samuel Provoost, D. D., of New York, having been elected 
to the Bishoprics of Pennsylvania and New York, were 
consecrated to their high and holy office, on the fourth of 
February, A. D. 1787, in the chapel of the Archiepiscopal 
palace at Lambeth, by the Most Reverend John Moore, 
D. D., Archbishop of Canterbury, assisted by the Most Rev- 
erend William Markham, D. D., Archbishop of York, the 
Right Reverend Charles Moss, D. D., Bishop of Bath and 
Wells, and the Right Reverend Charles Hinchliff, D. D., 
Bishop of Peterborough. The newly-consecrated Bishops 
returned to America, April 7, 1787, and soon after, began 
the exercise of their Episcopal functions in their respective 
dioceses. 

Of these three original Bishops of the Church, Bishop Sea- 
bury discharged his Episcopal duties between nine and ten 



36 EPISCOPALIANS. 

years, and died, February 25, 1796. Bishop White contin- 
ued to be as a patriarch of the Church for many years, his 
life having been prolonged to the age of 88, and the dis- 
charge of his Episcopal functions having continued forty-nine 
years. He died, July 17, 1836. Bishop Provoost died, Sep- 
tember 6, 1815, in the twenty-mirth year of his Episcopate. 

The first triennial Convention of the Church was held in 
July and August, 1789, and the sessions of this body continue 
to be regularly held every three years. Rev. James Madison, 
D. D., was consecrated Bishop of Virginia, by the Archbishop 
of Canterbury, September 19, 1790, and died March 6, 1812. 
Rev. Thomas John Claggett, D. D., of Maryland, was the first 
Bishop consecrated in the United States, having been elevated 
to that holy Order by the Right Reverend Bishops Provoost, 
Seabury, White, and Madison, in New York, September 
17, 1792; since which time, thirty-three Bishops have been 
consecrated, making the whole number, thirty-eight, of whom 
twenty are now living. For the succession of Bishops, from 
the first establishment of the Church, to the present day, see 
Statistics. 

The last General Convention was held in New York, in 
October, 1841, at which time, there were present, twenty- 
one Bishops, and 79 clerical and 57 lay members. The 
Bishops reported the consecration of 93 churches, the or- 
dination of 355 clergymen, and the confirmation of 14,767 
persons, in the years 1838 to 1841. The whole number of 
clergymen, at the present time, (1842,) is 1114. Other facts 
of interest, in relation to the Church in this Country, will be 
found among the Statistics of this volume • and for more full 
information, the reader is referred to " Swords's Pocket Al- 
manack, Churchman's Register, and Ecclesiastical Calen- 
dar," a valuable little manual, published annually, and to the 
" Churchman's Almanack," also published annually ; and for 
historical notices, reference may be made to Bishop "White's 
" Memoirs of the Protestant Episcopal Church," Journals of 
the Genera] and State Conventions, Hawks's Ecclesiastical 
History of different States, and other similar works 



EPISCOPALIANS. 37 

ARTICLES OF RELIGION, 

As established by the Bishops, the Clergy, and Laity of the Protestant 
Episcopal Chwch in the United States of America, in Convention, 
on the twelfth Day of September, in the Year of our Lord, one 
thousand eight hundred and one. 

" Article I. Of Faith in the Holy Trinity. — There is 
but one living and true God, everlasting, without body, parts, 
or passions; of infinite power, wisdom, and goodness; the 
Maker and Preserver of all things, both visible and invisible. 
And in unity of this Godhead there be three persons, of one 
substance, power, and eternity ; the Father, the Son, and the 
Holy Ghost. 

"Art. II. Of the Word, or Son of God, which was 
made very Man. — The Son, which is the Word of the Fa- 
ther, begotten from everlasting of the Father, the very and 
eternal God, of one substance with the Father, took man's 
nature in the womb of the blessed Virgin, of her substance : 
so that two whole and perfect natures, that is to say, the 
Godhead and Manhood, were joined together in one person, 
never to be divided ; whereof is one Christ, very God, and 
very Man ; who truly suffered, was crucified, dead, and 
buried, to reconcile His Father to us, and to be a sacrifice, 
not only for original guilt, but also for actual sins of men. 

" Art. III. Of the going down of Christ into Hell. — As 
Christ died for us, and was buried, so also is it to be believed, 
that He went down into hell. 

"Art. IV. Of the Resurrection of Christ. — Christ did 
truly rise again from death, and took again His body, with 
flesh, bones, and all things appertaining to the perfection of 
man's nature, wherewith He ascended into heaven, and there 
sitteth, until He return to judge all men at the last day. 

" Art. V. Of the Holy Ghost. — The Holy Ghost, pro- 
ceeding from the Father and the Son, is of one substance, 
majesty, and glory, with the Father and the Son, very and 
eternal God. 

" Art. VI. Of the Sufficiency of the Holy Scriptures for 
4 



38 EPISCOPALIANS. 

Salvation. — Holy Scripture containeth all things necessary 
to salvation ; so that whatsoever is not read therein, nor may 
be proved thereby, is not to be required of any man, that it 
should be believed as an article of the faith, or be thought 
requisite or necessary to salvation. In the name of the Holy 
Scripture we do understand those Canonical Books of the 
Old and New Testament, of whose authority was never any 
doubt in the Church. 

" Of the Names and Number of the Canonical Boohs. — ■ 
Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Josh- 
ue, Judges, Ruth, The First Book of Samuel, The Second 
Book of Samuel, The First Book of Kings, The Second Book 
of Kings, The First Book of Chronicles, The Second Book 
of Chronicles, The First Book of Esdras, The Second Book 
of Esdras, The Book of Hester, The Book of Job, The 
Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica 
or Songs of Solomon, Four Prophets the greater, Twelve 
Prophets the less. 

" And the other Books (as Hierome saith) the Church 
doth read for example of life, and instruction of manners, but 
yet doth it not apply them to establish any doctrine ; such 
are these following : 

" The Third Book of Esdras, The Fourth Book of Esdras, 
The Book of Tobias, The Book of Judith, The Rest of the 
Book of Hester, The Book of Wisdom, Jesus the Son of 
Sirach, Baruch the Prophet, The Song of the Three Children, 
The Story of Susanna, Of Bel and the Dragon, The Prayer 
of Manasses, The First Book of Maccabees, The Second 
Book of Maccabees. 

" All the Books of the New Testament, as they are com- 
monly received, we do receive, and account them Canonical. 

"Art. VII. Of the Old Testament— The Old Testa- 
ment is not contrary to the New ; for both in the Old and New 
Testament, everlasting life is offered to mankind by Christ, who 
is the only Mediator between God and man, being both God 
and Man. Wherefore they are not to be heard, which feign, 
that the old fathers did look only for transitory promises. 



EPISCOPALIANS. 39 

Although the law given from God by Moses, as touching cer- 
emonies and rites, do not bind Christian men, nor the civil 
precepts thereof ought of necessity to be received in any 
commonwealth; yet, notwithstanding, no Christian man 
whatsoever is free from the obedience of the commandments 
which are called Moral. 

" Art. VIII. Of the Creeds. — The Nicene Creed, and 
that which is commonly called the Apostles' Creed, ought 
thoroughly to be received and believed; for they may be 
proved by most certain warrants of Holy Scripture. 

"Art. IX. Of Original or Birth-Sin. — Original sin 
standeth not in the following of Adam, (as the Pelagians do 
vainly talk,) but it is the fault and corruption of the nature 
of every man, that naturally is engendered of the offspring of 
Adam, whereby man is very far gone from original righteous- 
ness, and is, of his own nature, inclined to evil, so that the 
flesh lusteth always contrary to the Spirit ; and therefore, in 
every person born into this world, it deserveth God's wrath 
and damnation. And this infection of nature doth remain, 
yea, in them that are regenerated ; whereby the lust of the 
flesh, called in Greek, Qgovriua augy.6;, which some do ex- 
pound the wisdom, some sensuality, some the affection, some 
the desire, of the flesh, is not subject to the law of God. And 
although there is no condemnation for them that believe and 
are baptized, yet the Apostle doth confess, that concupiscence 
and lust hath of itself the nature of sin. 

"Art. X. Of Free Will. — The condition of man, after 
the fall of Adam, is such, that he cannot turn and prepare 
himself, by his own natural strength and good works, to faith, 
and calling upon God ; wherefore we have no power to do 
good works pleasant and acceptable to God, without the 
grace of God by Christ preventing us, that we may have a 
good will, and working with us, when we have that good 
will. 

"Art. XI. Of the Justification of Man. — We are ac- 
counted righteous before God, only for the merit of our Lord 
and Savior Jesus Christ by faith, and not for our own works 



40 EPISCOPALIANS. 

or deservings. Wherefore, that we are justified by faith only, 
is a most wholesome doctrine, and very full of comfort, as 
more largely is expressed in the Homily of Justification. 

" Art. XII. Of Good Works. — Albeit that good works, 
which are the fruits of faith, and follow after justification, 
cannot put away our sins, and endure the severity of God's 
judgment: yet are they pleasing and acceptable to God in 
Christ, and do spring out, necessarily, of a true and lively 
faith, insomuch that by them a lively faith may be as evident- 
ly known, as a tree discerned by the fruit. 

44 Art. XIII. Of Works before Justification. — Works 
done before the grace of Christ, and the inspiration of his 
Spirit, are not pleasant to God, forasmuch as they spring not 
of faith in Jesus Christ, neither do they make men meet to 
receive grace, or (as the school authors say) deserve grace 
of congruity; yea, rather, for that they are not done as God 
hath willed and commanded them to be done, we doubt not 
but they have the nature of sin. 

"Art. XIV. Of Works of Supererogation. — Voluntary 
works, besides over and above God's commandments, which 
they call works of supererogation, cannot be taught without 
arrogancy and impiety ; for by them men do declare, that 
they do not only render unto God as much as they are bound 
to do, but that they do more for His sake than of bounden duty 
is required; whereas Christ saith plainly, When ye have 
done all that are commanded to you, say, We are unprofitable 
servants. 

"Art. XV. Of Christ alone without Sin. — Christ, in 
the truth of our nature, was made like unto us in all things, 
sin only except, from which He was clearly void, both in His 
flesh and in His spirit. He came to be a Lamb without spot, 
who, by sacrifice of Himself once made, should take away the 
sins of the world; and sin (as Saint John saith) was not in 
Him. But all we the rest (although baptized and born again 
in Christ) yet offend in many things ; and if we say we have 
no sin, we deceive ourselves, and the truth is not in us. 

" Art. XVI. Of Sin after Baptism. — Not every deadly 



EPISCOPALIANS. 41 

sin willingly committed after baptism, is sin against the 
Holv Ghost, and unpardonable. Wherefore the grant of re- 
pentance is not to be denied to such as fall into sin after bap- 
tism. After we have received the Holy Ghost, we may 
depart from grace given, and fall into sin, and by the grace 
of God (we may) arise again, and amend our lives. And 
therefore they are to be condemned, which say, they can no 
more sin as long as they live here, or deny the place of for- 
giveness to such as truly repent. 

" Art. XVII. Of Predestination and Election. — Pre- 
destination to life is the everlasting purpose of God, whereby 
(before the foundations of the world were laid) He hath con- 
stantly decreed, by His counsel, secret to us, to deliver from 
curse and damnation those whom He hath chosen in Christ 
out of mankind, and to bring them by Christ to everlasting 
salvation, as vessels made to honor. Wherefore they, which 
be endued with so excellent a benefit of God, be called ac- 
cording to God's purpose by His Spirit working in due 
season : they, through grace, obey the calling : they be jus- 
tified freely : they be made sons of God by adoption : they be 
made like the image of His only begotten Son Jesus Christ : 
they walk religiously in good works ; and at length, by God's 
mercy, they attain to everlasting felicity. 

" As the godly consideration of predestination, and our 
election in Christ, is full of sweet, pleasant, and unspeak- 
able comfort to godly persons, and such as feel in themselves 
the working of the Spirit of Christ, mortifying the works of 
the flesh and their earthly members, and drawing up their 
mind to high and heavenly things, as well because it doth 
greatly establish and confirm their faith of eternal salvation, 
to be enjoyed through Christ, as because it doth fervently 
kindle their love towards God ; so, for curious and carnal 
persons, lacking the Spirit of Christ, to have continually be- 
fore their eyes the sentence of God's predestination, is a most 
dangerous downfall, whereby the devil doth thrust them 
either into desperation, or into wretchlessness of most un- 
clean living, no less perilous than desperation. 
4* 



42 EPISCOPALIANS. 

" Furthermore, we must receive God's promises in such 
wise as they be generally set forth to us in Holy Scripture ; 
and, in our doings, that will of God is to be followed, which 
we have expressly declared unto us in the Word of God. 

" Art. XVIII. Of obtaining eternal Salvation only by 
the Name of Christ. — They also are to be had accursed, 
that presume to say, That every man shall be saved by the law 
or sect which he professeth, so that he be diligent to frame 
his life according to that law, and the light of nature. For 
Holy Scripture doth set out unto us only the Name of Jesus 
Christ, whereby men must be saved. 

"Art. XIX. Of the Church. — The visible Church of 
Christ is a congregation of faithful men, in the which the 
pure Word of God is preached, and the sacraments be duly 
ministered according to Christ's ordinance, in all those 
things that of necessity are requisite to the same. 

" As the Church of Hierusalem, Alexandria, and Antioch, 
have erred, so also the Church of Rome hath erred, not only 
in their living and manner of ceremonies, but also in matters 
of faith. 

"Art. XX. Of the Authority of the Church. — The 
Church hath power to decree rites or ceremonies, and au- 
thority in controversies of faith ; and yet it is not lawful for 
the Church to ordain any thing that is contrary to God's 
Word written ; neither may it so expound one place of 
Scripture, that it be repugnant to another. Wherefore, al- 
though the Church be a witness and a keeper of Holy Writ, 
yet, as it ought not to decree any thing against the same, so 
besides the same ought it not to enforce any thing to be be- 
lieved for necessity of salvation. 

"Art. XXI. Of the Authority of General Councils* 

"Art. XXII. Of Purgatory. — The Romish doctrine 
concerning purgatory, pardons, worshipping, and adoration, 
as well of images as of reliques, and also invocation of 

* The 21st of the former Articles is omitted, because it is partly of a 
local and civil nature, and is provided for, as to the remaining parts of 
it, in other Articles. 



EPISCOPALIANS. 43 

saints, is a fond thing vainly invented, and grounded upon 
no warranty of Scripture, but rather repugnant to the Word 
of God. 

"Art. XXIII. Of 3Iinistering in the Congregation. — 
It is not lawful for any man to take upon him the office of 
public preaching, or ministering the sacraments in the Con- 
gregation, before he be lawfully called, and sent to execute 
the same. And those we ought to judge lawfully called and 
sent, which be chosen and called to this work by men who 
have public authority given unto them in the Congregation, 
to call and send ministers into the Lord's vineyard. 

" Art. XXIV. Of Speaking in the Congregation in such 
a Tongue as the People under standeth. — It is a thing plainly 
repugnant to the Word of God, and the custom of the 
primitive Church, to have public prayer in the Church, or to 
minister the sacraments, in a tongue not understanded of the 
people. 

" Art. XXV. Of the Sacraments. — Sacraments or- 
dained of Christ, be not only badges or tokens of Christian 
men's profession; but rather they be certain sure witnesses, 
and effectual signs of grace, and God's good will toward us, 
by the which He doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm our faith in Him. 

" There are two Sacraments ordained of Christ our Lord 
in the Gospel, that is to say, Baptism, and the Supper of the 
Lord. 

" Those five commonly called sacraments, that is to say, 
Confirmation, Penance, Orders, Matrimony, and Extreme 
Unction, are not to be counted for Sacraments of the Gospel, 
being such as have grown, partly of the corrupt following of 
the Apostles, partly are states of life allowed by the Scrip- 
tures ; but yet have not like nature of Sacraments with Bap- 
tism and the Lord's Supper, for that they have not any visible 
sign or ceremony ordained of God. 

" The Sacraments were not ordained of Christ to be gazed 
upon, or to be carried about, but that we should duly use 
them. And in such only as worthily receive the same, they 



44 EPISCOPALIANS. 

have a wholesome effect or operation ; but they that receive 
them unworthily purchase to themselves damnation, as Saint 
Paul saith. 

" Art. XXYI. Of the Unworthiness of the Ministers, 
which hinders not the Effect of the Sacraments. — Although, 
in the visible Church, the evil be ever mingled with the 
good, and sometime the evil have chief authority in the min- 
istration of the Word and Sacraments ; yet, forasmuch as 
they do not the same in their own name, but in Christ's, and 
do minister by his commission and authority, we may use 
their ministry, both in hearing the Word of God, and in 
receiving the Sacraments. Neither is the effect of Christ's 
ordinance taken away by their wickedness, nor the grace of 
God's gifts diminished from such as, by faith, and rightly, do 
receive the Sacraments ministered unto them, which be effec- 
tual, because of Christ's institution and promise, although 
they be ministered by evil men. 

"Nevertheless, it appertaineth to the discipline of the 
Church, that inquiry be made of evil ministers, and that they 
be accused by those that have knowledge of their offences; 
and finally, being found guilty, by just judgment, be deposed. 

" Art. XXVII. Of Baptism. — Baptism is not only a 
sign of profession, and mark of difference, whereby Christian 
men are discerned from others that be not christened ; but it 
is also a sign of regeneration, or new birth, whereby, as by 
an instrument, they that receive Baptism rightly are grafted 
into the Church : the promises of the forgiveness of sin, and 
of our adoption to be the sons of God by the Holy Ghost, 
are visibly signed and sealed : faith is confirmed, and grace 
increased by virtue of prayer unto God. The Baptism of 
young children is in any wise to be retained in the Church, 
as most agreeable with the institution of Christ. 

" Art. XXVIII. Of the Lords Supper. — The Supper 
of the Lord is not only a sign of the love that Christians 
ought to have among themselves one to another ; but rather 
it is a Sacrament of our redemption by Christ's death ; inso- 
much that, to such as rightly, worthily, and with faith, re- 



EPISCOPALIANS. 45 

ceive the same, the Bread which we break is a partaking of 
the body of Christ ; and likewise the Cup of Blessing is a 
partaking of the blood of Christ. 

" Transubstantiation (or the change of the substance of 
bread and wine) in the Supper of the Lord, cannot be proved 
by Holy Writ; but it is repugnant to the plain words of 
Scripture, overthrowing the nature of a sacrament, and hath 
given occasion to many superstitions. 

" The body of Christ is given, taken, and eaten in the 
Supper, only after a heavenly and spiritual manner. And 
the mean, whereby the body of Christ is received and eaten 
in the Supper, is faith. 

11 The Sacrament of the Lord's Supper was not by Christ's 
ordinance reserved, carried about, lifted up, or worshipped. 

" Art. XXIX. Of the Wicked, which eat not of the 
Body of Christ in the Use of the Lords Supper. — The wick- 
ed, and such as be void of a lively faith, although they do 
carnally and visibly press with their teeth (as Saint Augus- 
tine saith) the Sacrament of the body and blood of Christ; 
yet in no wise are they partakers of Christ ; but rather, to 
their condemnation, do eat and drink the sign or sacrament 
of so great a thing. 

" Art. XXX. Of Both Kinds. — The Cup of the Lord 
is not to be denied to the lay people ; for both the parts of the 
Lord's Sacrament, by Christ's ordinance and commandment, 
ought to be ministered to all Christian men alike. 

" Art. XXXI. Of the one Oblation of Christ finished 
upon the Cross. — The offering of Christ once made, is that 
perfect redemption, propitiation, and satisfaction for all the 
sins of the whole world, both original and actual ; and there 
is none other satisfaction for sin, but that alone. Wherefore 
the sacrifice of masses, in the which it was commonly said, 
that the Priest did offer Christ for the quick and the dead, to 
have remission of pain or guilt, were blasphemous fables, 
and dangerous deceits. 

"Art. XXXII. Of the Marriage of Priests. — Bishops, 



46 EPISCOPALIANS. 

Priests, and Deacons, are not commanded by God's law 
either to vow the estate of single life, or to abstain from 
marriage : therefore it is lawful for them, as for all other 
Christian men, to marry at their own discretion, as they 
shall judge the same to serve better to godliness. 

" Art. XXXIII. Of excommunicate Persons, how they 
are to be avoided. — That person which, by open denuncia- 
tion of the Church, is rightly cut off from the unity of the 
Church, and excommunicated, ought to be taken, of the 
whole multitude of the faithful, as a heathen and publican, 
until he be openly reconciled by penance, and received into 
the Church by a judge that hath authority thereunto. 

" Art. XXXIV. Of the Traditions of the Church. — 
It is not necessary that traditions and ceremonies be in all 
places one, or utterly like ; for at all times they have been 
divers, and may be changed according to the diversity of 
countries, times, and men's manners, so that nothing be 
ordained against God's Word. Whosoever, through his pri- 
vate judgment, willingly and purposely doth openly break the 
traditions and ceremonies of the Church, which be not re- 
pugnant to the Word of God, and be ordained and approved 
by common authority, ought to be rebuked openly, (that 
other may fear to do the like,) as he that offendeth against 
the common order of the Church, and hurteth the authority 
of the magistrate, and woundeth the consciences of the 
weak brethren. 

" Every particular or national Church hath authority to or- 
dain, change, and abolish ceremonies or rites of the Church, 
ordained only by man's authority, so that all things be done 
to edifying. 

" Art. XXXV. Of Homilies. — The second Book of 
Homilies, the several titles whereof we have joined, under 
this article, doth contain a godly and wholesome doctrine, 
and necessary for these times, as doth the former Book of 
Homilies, which were set forth in the time of Edward the 
Sixth ; and therefore we judge them to be read in Churches 



EPISCOPALIANS. 47 

by the Ministers, diligently and distinctly, that they may be 
understanded of the people. 

" Of the Names of the Homilies. — 1 . Of the right Use of 
the Church. 2. Against Peril of Idolatry. 3. Of repair- 
ing and keeping clean of Churches. 4. Of Good Works ; 
first of Fasting. 5. Against Gluttony and Drunkenness. 
6. Against Excess of Apparel. 7. Of Prayer. 8. Of the 
Place and Time of Prayer. 9. That Common Prayers and 
Sacraments ought to be ministered in a known Tongue. 
10. Of the reverent Estimation of God's Word. 11. Of 
Alms-doing. 12. Of the Nativity of Christ. 13. Of the 
Passion of Christ. 14. Of the Resurrection of Christ. 15. 
Of the worthy receiving of the Sacrament of the Body and 
Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. 
For the Rogation-Days. IS. Of the State of Matrimony. 
19. Of Repentance. 20. Against Idleness. 21. Against 
Rebellion. 

" [This article is received in this Church, so far as it de- 
clares the Books of Homilies to be an explication of Chris- 
tian doctrine, and instructive in piety and morals. But all 
references to the constitution and laws of England are con- 
sidered as inapplicable to the circumstances of this Church, 
which also suspends the order for the reading of said Homi- 
lies in Churches, until a revision of them may be conveni- 
ently made, for the clearing of them, as well from obsolete 
words and phrases, as from the local references.] 

"Art. XXXVI. Of Consecration of Bishops and Min- 
isters. — The Book of Consecration of Bishops, and Order- 
ing of Priests and Deacons, as set forth by the General 
Convention of this Church, in 1792, doth contain all things 
necessary to such consecration and ordering ; neither hath it 
any thing that, of itself, is superstitious and ungodly : and, 
therefore, whosoever are consecrated or ordered according 
to said form, we decree all such to be rightly, orderly, and 
lawfully, consecrated and ordered. 

" Art. XXXVII. Of the Poicer of the Civil Magis- 



48 CAMBRIDGE AND SAYBROOK PLATFORMS. 

trates. — The power of the civil magistrate extendeth to all 
men, as well clergy as laity, in all things temporal ; but hath 
no authority in things purely spiritual. And we hold it to 
be the duty of all men, who are professors of the Gospel, to 
pay respectful obedience to the civil authority, regularly and 
legitimately constituted. 

"Art. XXXVIII. Of Christian 31 en' s Goods which are 
not common. — The riches and goods of Christians are not 
common, as touching the right, title, and possession, of the 
same, as certain Anabaptists do falsely boast. Notwithstand- 
ing, every man ought, of such things as he possesseth, liber- 
ally to give alms to the poor, according to his ability. 

" Art. XXXIX. Of a Christian Man's Oath. — As we 
confess that vain and rash swearing is forbidden Christian 
men by our Lord Jesus Christ, and James his Apostle ; so we 
judge that Christian religion doth not prohibit, but that a 
man may swear when the magistrate requireth, in a cause of 
faith and charity, so it be done according to the prophet's 
teaching, in justice, judgment, and truth." 



CAMBRIDGE AND SAYBROOK PLATFORMS. 

The Cambridge Platform of church government, and the 
Confession of Faith of the New England churches, adopted 
in 1680; the Say brook Platform, adopted in 1708; and the 
Heads of Agreement, assented to by the Presbyterians and 
Congregationalists in England in 1690, — form a volume, and 
cannot, therefore, be inserted in this work. 

The form of church government, however, embraced in 
those Platforms, is essentially the same as that now in use by 
the Orthodox Congregationalists at the present day, and the 
Confession of Faith the same in substance to that we term the 
" Andover Orthodox Creed." 



49 



MORAVIANS. 

OR 

UNITED BRETHREN. 

A name given to the followers of Nicholas Lewis, count 
of Zinzendorf, who, in the year 1721, settled at Bartholdorf, 
in Upper Lusatia. There he made proselytes of two or three 
Moravian families, and, having engaged them to leave their 
country, received them at Bartholdorf, in Germany. They 
were directed to build a house in a wood, about half a league 
from that village, where, in 1722, this people held their first 
meeting. 

This society increased so fast, that, in a few years, they 
had an orphan-house and other public buildings. An adja- 
cent hill, called the Huth-Berg, gave the colonists occasion 
to call this dwelling-place Herrnhut, which may be inter- 
preted the guard or protection of the Lord. Hence this 
society are sometimes called Herrnhuters. 

The Moravians avoid discussions respecting the specula- 
tive truths of religion, and insist upon individual experience 
of the practical efficiency of the gospel in producing a real 
change of sentiment and conduct, as the only essentials in 
religion. They consider the manifestation of God in Christ 
as intended to be the most beneficial revelation of the Deity 
to the human race ; and, in consequence, they make the life, 
merits, acts, words, sufferings, and death, of the Savior the 
principal theme of their doctrine, while they carefully avoid 
entering into any theoretical disquisitions on the mysterious 
essence of the Godhead, simply adhering to the words of 
Scripture. Admitting the sacred Scriptures as the only 
source of divine revelation, they nevertheless believe that the 
Spirit of God continues to lead those who believe in Christ 
into all further truth, not by revealing new doctrines, but by 
teaching those who sincerely desire to learn, daily, better to 
understand and apply the truths which the Scriptures con- 
tain. They believe that, to live agreeably to the gospel, it 



50 MORAVIANS, OR UNITED BRETHREN. 

is essential to aim, in all things, to fulfil the will of God. 
Even in their temporal concerns, they endeavor to ascertain 
the will of God. They do not, indeed, expect some miracu- 
lous manifestation of his will, but only endeavor to test the 
purity of their purposes by the light of the divine word. 
Nothing of consequence is done by them, as a society, until 
such an examination has taken place ; and, in cases of diffi- 
culty, the question is decided by lot, to avoid the undue 
preponderance of influential men, and in the humble hope 
that God will guide them right by its decision, where their 
limited understanding fails them. In former times, the mar- 
riages of the members of the society were, in some respects, 
regarded as a concern of the society, as it was part of their 
social agreement that none should take place without the 
approval of the elders ; and the elders' consent or refusal was 
usually determined by lot. But this custom was at length aban- 
doned ; and nothing is now requisite to obtain the consent 
of the elders, but propriety of conduct in the parties. They 
consider none of their peculiar regulations essential, but all 
liable to be altered, or abandoned, whenever it is found 
necessary, in order better to attain their great object — the 
promotion of piety. 

What characterizes the Moravians most, and holds them 
up to the attention of others, is their missionary zeal. In 
this they are superior to any other body of people in the 
world. " Their missionaries," as one observes, " are all of 
them volunteers ; for it is an inviolable maxim with them to 
persuade no man to engage in missions. They are all of 
one mind as to the doctrines they teach, and seldom make an 
attempt where there are not half a dozen of them in the mission. 
Their zeal is calm, steady, persevering. They would reform 
the world, but are careful how they quarrel with it. They 
carry their point by address, and the insinuations of modesty 
and mildness, which commend them to all men, and give 
offence to none. The habits of silence, quietness, and decent 
reserve, mark their character." 

The following is a sketch of the mode of life of the Mora- 



MORAVIANS, OR UNITED BRETHREN. 51 

vians, or United Brethren, where they form separate commu- 
nities, which, however, is not always the case ; for, in many 
instances, societies belonging to the Unity are situated in 
larger and smaller cities and towns, intermingled with the 
rest of the inhabitants, in which cases their peculiar regula- 
tions are, of course, out of the question. In their separate 
communities, they do not allow the permanent residence of 
any persons as householders who are not members in full 
communion, and who have not signed the written instrument 
of brotherly agreement, upon which their constitution and 
discipline rest ; but they freely admit of the temporary resi- 
dence among them of such other persons as are willing to 
conform to their external regulations. According to these, 
all kinds of amusements considered dangerous to strict 
morality are forbidden, as balls, dancing, plays, gambling of 
any kind, and all promiscuous assemblies of youth of both 
sexes. These, however, are not debarred from forming, 
under proper advice and parental superintendence, that ac- 
quaintance which their future matrimonial connections may 
require. In the communities on the European continent, 
whither, to this day, numbers of young persons of both sexes 
resort, in order to become members of the society from mo- 
tives of piety and a desire to prepare themselves to become 
missionaries among the heathen, and where, moreover, the 
difficulties of supporting a family greatly limit the number of 
marriages, a stricter attention to this point becomes necessary. 
On this account, the unmarried men and boys, not belonging 
to the families of the community, reside together, under the 
care of an elder of their own class, in a building called the 
single brethren's house, where usually divers trades and 
manufactures are carried on, for the benefit of the house or 
of the community, and which, at the same time, furnishes a 
cheap and convenient place for the board and lodging of 
those who are employed as journeymen, apprentices, or 
otherwise, in the families constituting the community. 
Particular daily opportunities of edification are there afforded 
them ; and such a house is the place of resort where the 



52 MORAVIANS, OR UNITED BRETHREN. 

young men and boys of the families spend their leisure time, 
it being a general rule, that every member of the society 
shall devote himself to some useful occupation. A similar 
house, under the guidance of a female superintendent, and 
under similar regulations, is called the single sisters' liouse, 
and is the common dwelling-place of all unmarried females, 
not members of any family, or not employed as servants in 
the families of the community. Even these regard the 
sisters' house as their principal place of association at leisure 
hours. Industrious habits are here inculcated in the same 
way. In the communities of the United Brethren in Ameri- 
ca, the facilities of supporting families, and the consequent 
early marriages, have superseded the necessity of single 
brethren's houses ; but they all have sisters' houses of the 
above description, which afford a comfortable asylum to aged 
unmarried females, w T hile they furnish an opportunity of at- 
tending to the further education and improvement of the 
female youth after they have left school. In the larger com- 
munities, similar houses afford the same advantages to such 
widows as desire to live retired, and are called mdmos' houses. 
The individuals residing in these establishments pay a small 
rent, by which, and by the sums paid for their board, the 
expenses of these houses are defrayed, assisted occasionally 
by the profits on the sale of ornamental needle-work, &c, 
on which some of the inmates subsist. The aged and needy 
are supported by the same means. Each division of sex and 
station just alluded to, viz., widows, single men and youths, 
single women and girls past the age of childhood, is placed 
under the special guidance of elders of their own description, 
whose province it is to assist them with good advice and 
admonition, and to attend, as much as may be, to the spiritual 
and temporal welfare of each individual. The children of 
each sex are under the immediate care of the superintendent 
of the single choirs, as these divisions are termed. Their 
instruction in religion, and in all the necessary branches of 
human knowledge, in good schools, carried on separately for 
each sex, is under the special superintendence of the stated 



MORAVIANS, OR UNITED BRETHREN. 53 

minister of each community, and of the board of elders. 
Similar special elders are charged to attend to the spiritual 
welfare of the married people. All these elders, of both 
sexes, together with the stated minister, to whom the preach- 
ing of the gospel is chiefly committed, (although all other 
elders who may be qualified participate therein,) and with the 
persons to whom the economical concerns of the community 
are intrusted, form together the board of elders, in which rests 
the government of the community, with the concurrence of 
the committee elected by the inhabitants for all temporal 
concerns. This committee superintends the observance of 
all regulations, has charge of the police, and decides differ- 
ences between individuals. , Matters of a general nature are 
submitted to a meeting of the whole community, consisting 
either of all male members of age, or of an intermediate body 
elected by them. Public meetings are held every evening in 
the week. Some of these are devoted to the reading of the 
Scriptures, others to the communication of accounts from 
the missionary stations, and others to the singing of hymns 
or selected verses. On Sunday mornings, the church litany 
is publicly read, and sermons are delivered to the congrega- 
tion, which, in many places, is the case likewise in the 
afternoon. In the evening, discourses are delivered, in 
which the texts for that day are explained and brought home 
to the particular circumstances of the community. Besides 
these regular means of edification, the festival days of the 
Christian church, such as Easter, Pentecost, Christmas, &c, 
are commemorated in a special manner, as well as some days 
of peculiar interest in the history of the society. A solemn 
church music constitutes a prominent feature of their means 
of edification, music in general being a favorite employment 
of the leisure of many. On particular occasions, and before 
the congregation meets to partake of the Lord's supper, they 
assemble expressly to listen to instrumental and vocal music, 
interspersed with hymns, in which the whole congregation 
joins, while they partake together of a cup of coffee, tea, or 
chocolate, and light cakes, in token of fellowship and 
5* 



54 MORAVIANS, OR UNITED BRETHREN. 

brotherly union. This solemnity is called a love-feast, and 
is in imitation of the custom of the agapae in the primitive 
Christian churches. The Lord's supper is celebrated at 
stated intervals, generally by all communicant members to- 
gether, under very solemn but simple rites. 

Easter morning is devoted to a solemnity of a peculiar 
kind. At sunrise, the congregation assembles in the grave- 
yard; a service, accompanied by music, is celebrated, ex- 
pressive of the joyful hopes of immortality and resurrection, 
and a solemn commemoration is made of all who have, in 
the course of the last year, departed this life from among 
them, and " gone home to the Lord " — an expression they 
often use to designate death. 

Considering the termination of the present life no evil, but 
the entrance upon an eternal state of bliss to the sincere 
disciples of Christ, they desire to divest this event of all its 
terrors. The decease of every individual is announced to 
the community by solemn music from a band of instruments. 
Outward appearances of mourning are discountenanced. 
The whole congregation follows the bier to the graveyard, 
(which is commonly laid out as a garden,) accompanied by a 
band, playing the tunes of well-known verses, which express 
the hopes of eternal life and resurrection ; and the corpse is 
deposited in the simple grave during the funeral service. 
The preservation of the purity of the community is intrusted 
to the board of elders and its different members, who are to 
give instruction and admonition to those under their care, 
and make a discreet use of the established church discipline. 
In cases of immoral conduct, or flagrant disregard of the 
regulations of the society, this discipline is resorted to. If 
expostulations are not successful, offenders are for a time 
restrained from participating in the holy communion, or 
called before the committee. For pertinacious bad conduct, 
or flagrant excesses, the culpable individual is dismissed from 
the society. The ecclesiastical church officers, generally 
speaking, are the bishops, — through whom the regular succes- 
sion of ordination, transmitted to the United Brethren through 



TUNKERS. 55 

the ancient church of the Bohemian and Moravian Brethren, 
is preserved, and who alone are authorized to ordain minis- 
ters, but possess no authority in the government of the 
church, except such as they derive from some other office, 
being, most frequently, the presidents of some board of 
elders, — the civil seniors, — to whom, in subordination to the 
board of elders of the Unity, belongs the management of the 
external relations of the society, — the presbyters, or or- 
dained stated ministers of the communities, and the deacons. 
The degree of deacon is the first bestowed upon young min- 
isters and missionaries, by which they are authorized to ad- 
minister the sacraments. Females, although elders among 
their own sex, are never ordained ; nor have they a vote in 
the deliberations of the board of elders, which they attend 
for the sake of information only. 

The Moravians that first visited the United States, settled 
at Savannah, Ga., in 1735. 



TUNKERS. 



A denomination of Seventh-Day Baptists, which took its 
rise in the year 1724. It was founded by a German, who, 
weary of the world, retired to an agreeable solitude, within 
sixty miles of Philadelphia, for the more free exercise of 
religious contemplation. Curiosity attracted followers, and 
his simple and engaging manners made them proselytes. 
They soon settled a little colony, called Ephrata, in allusion 
to the Hebrews, who used to sing psalms on the border of 
the River Euphrates. This denomination seem to have ob- 
tained their name from their baptizing their new converts by 
plunging. They are also called Tumblers, from the manner 
in which they perform baptism, which is by putting the per- 
son, while kneeling, head first under water, so as to resemble 
the motion of the body in the action of tumbling. They use 



56 TUNKERS. 

the trine immersion, with laying on the hands and prayer, 
even when the person baptized is in the water. Their habit 
seems to be peculiar to themselves, consisting of a long tunic 
or coat, reaching down to their heels, with a sash or girdle 
round the waist, and a cap or hood hanging from the shoul- 
ders. They do not shave the head or beard. 

The men and women have separate habitations and dis- 
tinct governments. For these purposes, they erected two 
large wooden buildings, one of which is occupied by the 
brethren, the other by the sisters, of the society; and in 
each of them there is a banqueting-room, and an apartment 
for public worship ; for the brethren and sisters do not meet 
together even at their devotions. 

They used to live chiefly upon roots and other vegetables, 
the rules of their society not allowing them flesh, except upon 
particular occasions, when they hold what they call a love- 
feast ; at which time, the brethren and sisters dine together 
in a large apartment, and eat mutton, but no other meat. In 
each of their little cells they have a bench fixed, to serve the 
purpose of a bed, and a small block of wood for a pillow. 
They allow of marriages, but consider celibacy as a virtue. 

The principal tenet of the Tunkers appears to be this — 
that future happiness is only to be obtained by penance and 
outward mortifications in this life, and that, as Jesus Christ, 
by his meritorious sufferings, became the Redeemer of man- 
kind in general, so each individual of the human race, by a 
life of abstinence and restraint, may work out his own salva- 
tion. Nay, they go so far as to admit of works of superero- 
gation, and declare that a man may do much more than he 
is in justice or equity obliged to do, and that his super- 
abundant works may, therefore, be applied to the salvation 
of others. 

This denomination deny the eternity of future punish- 
ments, and believe that the dead have the gospel preached to 
them by our Savior, and that the souls of the just are em- 
ployed to preach the gospel to those who have had no revela- 
tion in this life. They suppose the Jewish Sabbath, sabbati- 






MENNONJTES. 57 

cal year, and year of jubilee, are typical of certain periods 
after the general judgment, in which the souls of those who 
are not then admitted into happiness are purified from their 
corruption. If any, within those smaller periods, are so far 
humbled as to acknowledge the perfections of God, and to 
own Christ as their only Savior, they are received to felicity; 
while those who continue obstinate are reserved in torments, 
until the grand period, typified by the jubilee, arrives, in which 
all shall be made happy in the endless fruition of the Deity. 

They also deny the imputation of Adam's sin to his pos- 
terity. They disclaim violence, even in cases of self-defence, 
and suffer themselves to be defrauded, or wronged, rather 
than go to law. 

Their church government and discipline are the same with 
other Baptists, except that every brother is allowed to speak 
in the congregation ; and their best speaker is usually or- 
dained to be the minister. They have deacons and deacon- 
esses from among their ancient widows and exhorters, who 
are all licensed to use their gifts statedly. 

The Tunkers are not so rigid in their dress and manner 
of life as formerly ; still they retain the faith of their fathers, 
and lead lives of great industry, frugality, and purity. 



MENNONITES, 

OR 

HARMLESS CHRISTIANS. 

The Mennonites derive their name from Menno Simons, 
an illustrious reformer. This people came to the United 
States from Holland, and first settled in Pennsylvania, where 
a large body of them now reside. 

It is a universal maxim of this denomination, that practical 
piety is the essence of religion, and that the surest mark of 
the true church is the sanctity of its members. They all 



58 DISCIPLES OF CHRIST. 

unite in pleading for toleration in religion, and debar none 
from their assemblies who lead pious lives, and own the 
Scriptures for the word of God. They teach that infants 
are not the proper subjects of baptism ; that ministers of the 
gospel ought to receive no salary ; and that it is not lawful 
to swear, or wage war, upon any occasion. They also main- 
tain that the terms person and Trinity are not to be used in 
speaking of the Father, Son, and Holy Ghost. 

The Mennonites meet privately, and every one in the as- 
sembly has the liberty to speak, to expound the Scriptures, to 
pray, and sing. 

The Mennonites do not baptize by immersion, though they 
administer the ordinance to none but adult persons. Their 
common method is this : The person who is to be baptized, 
kneels ; the minister holds his hands over him, into which the 
deacon pours water, and through which it runs on the crown 
of the kneeling person's head ; after which follow imposition 
of hands and prayer. 

Mr. Van Beuning, the Dutch ambassador, speaking of 
these Harmless Christians, as they choose to call themselves, 
says, " The Mennonites are good people, and the most com- 
modious to a state of any in the world ; partly, because they 
do not aspire to places of dignity ; partly, because they edify 
the community by the simplicity of their manners, and appli- 
cation to arts and industry ; and partly, because we fear no 
rebellion from a sect who make it an article of their faith 
never to bear arms." 



DISCIPLES OF CHRIST; 

SOMETIMES CALLED 

CAMPBELLITES, or REFORMERS. 

The rise of this society, if we only look back to the 
drawing of the lines of demarkation between it and other 
professors, is of recent origin. About the commencement 



DISCIPLES OF CHRIST. 59 

of the present century, the Bible alone, without any human 
addition in the form of creeds or confessions of faith, began 
to be preached by many distinguished ministers of different 
denominations, both in Europe and America. 

With various success, and with many of the opinions of 
the various sects imperceptibly carried with them from the 
denominations to which they once belonged, did the advocates 
of the Bible cause plead for the union of Christians of every 
name, on the broad basis of the apostles' teaching. But it 
was not until the year 1823, that a restoration of the original 
gospel and order of things began to be advocated in a period- 
ical, edited by Alexander Campbell, of Bethany, Virginia, en- 
titled " The Christian Baptist." 

He and his father, Thomas Campbell, renounced the 
Presbyterian system, and were immersed, in the year 1S12. 
They, and the congregations which they had formed, united 
with the Redstone Baptist association, protesting against 
all human creeds as bonds of union, and professing subjec- 
tion to the Bible alone. This union took place in the year 
1813. But, in pressing upon the attention of that society 
and the public the all-sufficiency of the sacred Scriptures 
for every thing necessary to the perfection of Christian char- 
acter, — whether in the private or social relations of life, in 
the church, or in the world, — they began to be opposed by a 
strong creed-party in that association. After some ten years' 
debating and contending for the Bible alone, and the apos- 
tles' doctrine, Alexander Campbell, and the church to which 
he belonged, united with the Mahoning association, in the 
Western Reserve of Ohio ; that association being more fa- 
vorable to his views of reform. 

In his debates on the subject and action of baptism with 
Mr. Walker, a seceding minister, in the year 1820, and with 
Mr. M'Calla, a Presbyterian minister of Kentucky, in the 
year 1823, his views of reformation began to be developed, 
and were very generally received by the Baptist society, as 
far as these works were read 

But in his " Christian Baptist," which began July 4, 1823, 



60 DISCIPLES OF CHRIST. 

his views of the need of reformation were more fully exposed ; 
and, as these gained ground by the pleading of various min- 
isters of the Baptist denomination, a party in opposition 
began to exert itself, and to oppose the spread of what they 
were pleased to call heterodoxy. But not till after great num- 
bers began to act upon these principles, was there any attempt 
towards separation. After the Mahoning association appoint- 
ed Mr. Walter Scott an evangelist, in the year 1827, and 
when great numbers began to be immersed into Christ, under 
his labors, and new churches began to be erected by him 
and other laborers in the field, did the Baptist associations 
begin to declare non-fellowship with the brethren of the 
reformation. Thus by constraint, not of choice, they were 
obliged to form societies out of those communities that split, 
upon the ground of adherence to the apostles' doctrine. 
The distinguishing characteristics of their views and prac- 
tices are the following : — 

They regard all the sects and parties of the Christian 
world as having, in greater or less degrees, departed from 
the simplicity of faith and manners of the first Christians, 
and as forming what the apostle Paul calls " the apostasy." 
This defection they attribute to the great varieties of spec- 
ulation and metaphysical dogmatism of the countless creeds, 
formularies, liturgies, and books of discipline, adopted and 
inculcated as bonds of union and platforms of communion 
in all the parties which have sprung from the Lutheran 
reformation. The effect of these synodical covenants, con- 
ventional articles of belief, and rules of ecclesiastical polity, 
has been the introduction of a new nomenclature, — a human 
vocabulary of religious words, phrases, and technicalities, 
which has displaced the style of the living oracles, and 
affixed to the sacred diction ideas wholly unknown to the 
apostles of Christ. 

To remedy and obviate these aberrations, they propose to 
ascertain from the holy Scriptures, according to the com- 
monly-received and well-established rules of interpretation, 
the ideas attached to the leading terms and sentences found 



DISCIPLES OF CHRIST. 61 

in the holy Scriptures, and then to use the words of the 
Holy Spirit in the apostolic acceptation of them. 

By thus expressing the ideas communicated by the Holy 
Spirit, in the terms and phrases learned from the apostles, 
and by avoiding the artificial and technical language of 
scholastic theology, they propose to restore a pure speech to 
the household of faith; and, by accustoming the family of 
God to use the language and dialect of the heavenly Father, 
they expect to promote the sanctification of one another 
through the truth, and to terminate those discords and de- 
bates which have always originated from the words which 
man's wisdom teaches, and from a reverential regard and 
esteem for the style of the great masters of polemic divinity ; 
believing that speaking the same things in the same style, is 
the only certain way to thinking the same things. 

They make a very marked difference between faith and 
opinion ; between the testimony of God and the reasonings 
of men ; the words of the Spirit and human inferences. 
Faith in the testimony of God, and obedience to the com- 
mandments of Jesus, are their bond of union, and not an 
agreement in any abstract views or opinions upon what is 
written or spoken by divine authority. Hence all the specu- 
lations, questions, debates of words, and abstract reasonings, 
found in human creeds, have no place in their religious 
fellowship. Regarding Calvinism and Arminianism, Trin- 
itarianism and Unitarianism, and all the opposing theories 
of religious sectaries, as extremes begotten by each other, 
they cautiously avoid them, as equidistant from the simplicity 
and practical tendency of the promises and precepts, of the 
doctrine and facts, of the exhortations and precedents, of the 
Christian institution. 

They look for unity of spirit and the bonds of peace in 
the practical acknowledgment of one faith, one Lord, one 
immersion, one hope, one body, one Spirit, one God and 
Father of all ; not in unity of opinions, nor in unity of forms, 
ceremonies, or modes of worship. 

The holy Scriptures of both Testaments they regard as 
6 



62 



DISCIPLES OF CHRIST. 



containing revelations from God, and as all necessary to 
make the man of God perfect, and accomplished for every 
good word and work; the New Testament, or the living 
oracles of Jesus Christ, they understand as containing the 
Christian religion ; the testimonies of Matthew, Mark, Luke, 
and John, they view as illustrating and proving the great 
proposition on which our religion rests, viz., that Jesus of 
Nazareth is the Messiah, the only-begotten and well-beloved 
Son of God, and the only Savior of the world ; the Acts of 
the Apostles as a divinely-authorized narrative of the begin- 
ning and progress of the reign or kingdom of Jesus Christ, 
recording the full development of the gospel by the Holy 
Spirit sent down from heaven, and the procedure of the 
apostles in setting up the church of Christ on earth; the 
Epistles as carrying out and applying the doctrine of the 
apostles to the practice of individuals and congregations, and 
as developing the tendencies of the gospel in the behavior of 
its professors; and all as forming a complete standard of 
Christian faith and morals, adapted to the interval between 
the ascension of Christ and his return with the kingdom 
which he has received from God ; the Apocalypse, or Reve- 
lation of Jesus Christ to John, in Patmos, as a figurative and 
prospective view of all the fortunes of Christianity, from its 
date to the return of the Savior. 

Every one who sincerely believes the testimony which God 
gave of Jesus of Nazareth, saying, " This is my Son, the 
beloved, in whom I delight," or, in other words, believes 
what the evangelists and apostles have testified concerning 
him, from his conception to his coronation in heaven as 
Lord of all, and who is willing to obey him in every thing, 
they regard as a proper subject of immersion, and no one 
else. They consider immersion into the name of the Father, 
Son, and Holy Spirit, after a public, sincere, and intelligent 
confession of the faith in Jesus, as necessary to admission to 
the privileges of the kingdom of the Messiah, and as a sol- 
emn pledge, on the part of Heaven, of the actual remission 
of all past sins, and of adoption into the family of God. 



DISCIPLES OF CHRIST. 63 

The Holy Spirit is promised only to those who believe and 
obey the Savior. No one is taught to expect the reception 
of that heavenly Monitor and Comforter, as a resident in his 
heart, till he obeys the gospel. 

Thus, while they proclaim faith and repentance, or faith 
and a change of heart, as preparatory to immersion, remission, 
and the Holy Spirit, they say to all penitents, or all those who 
believe and repent of their sins, as Peter said to the first au- 
dience addressed after the Holy Spirit was bestowed, after the 
glorification of Jesus, " Be immersed, every one of you, in 
the name of the Lord Jesus, for the remission of sins, and 
you shall receive the gift of the Holy Spirit." They teach 
sinners that God commands all men, every where, to reform, 
or to turn to God; that the Holy Spirit strives with them, so 
to do, by the apostles and prophets ; that God beseeches them 
to be reconciled, through Jesus Christ; and that it is the 
duty of all men to believe the gospel, and turn to God. 

The immersed believers are congregated into societies, ac- 
cording to their propinquity to each other, and taught to meet 
every first day of the week, in honor and commemoration of 
the resurrection of Jesus, and to break the loaf, which com- 
memorates the death of the Son of God, to read and hear the 
living oracles, to teach and admonish one another, to unite in 
all prayer and praise, to contribute to the necessities of saints, 
and to perfect holiness in the fear of the Lord. 

Every congregation chooses its own overseers and deacons, 
who preside over and administer the affairs of the congrega- 
tions ; and every church, either from itself, or in cooperation 
with others, sends out, as opportunity offers, one or more 
evangelists, or proclaimers of the word, to preach the word, 
and to immerse those who believe, to gather congregations, 
and to extend the knowledge of salvation where it is neces- 
sary, as far as their means allow. But every church regards 
these evangelists as its servants ; and, therefore, they have no 
control over any congregation, each congregation being sub- 
ject to its own choice of presidents or elders, whom they have 
appointed. Perseverance in all the work of faith, labor of 



64 FRIENDS, OR QUAKERS. 

love, and patience of hope, is inculcated, by all the disciples, 
as essential to admission into the heavenly kingdom. 

Such are the prominent outlines of the faith and practices 
of those who wish to be known as the Disciples of Christ ; 
but no society among them would agree to make the pre- 
ceding items either a confession of faith or a standard of 
practice, but, for the information of those who wish an ac- 
quaintance with them, are willing to give, at any time, a 
reason for their faith, hope, and practice. 



FRIENDS, or QUAKERS, 

This class of Christians arose in England about the middle 
of the 17th century. They were at first called Seekers, from 
their seeking the truth ; and afterwards Quakers, for direct- 
ing their enemies to tremble at the word of the Lord. They 
prefer the more endearing appellation of Friends, which has 
been transmitted to them by their predecessors. 

George Fox was the first who publicly advocated their 
principles in England, and the celebrated William Penn in 
America. 

The following is a summary of the doctrines and discipline 
of the society of Friends, published in London in 1800, and 
sanctioned by the orthodox society of Friends in this country. 

Doctrine. — "We agree, with other professors of the 
Christian name, in the belief of one eternal God, the Cre- 
ator and Preserver of the universe, and in Jesus Christ, his 
Son, the Messiah, and Mediator of the new covenant. 

"When we speak of the gracious display of the love of 
God to mankind, in the miraculous conception, birth, life, 
miracles, death, resurrection, and ascension, of our Savior, 
we prefer the use of such terms as we find in Scripture ; and, 
contented with that knowledge which Divine Wisdom hath 
seen meet to reveal, we attempt not to explain those mys- 






FRIENDS, OR QUAKERS. 65 

teries which remain under the veil ; nevertheless, we ac- 
knowledge and assert the divinity of Christ, who is the wis- 
dom and power of God unto salvation. 

" To Christ, alone, we give the title of the Word of God, 
and not to the Scriptures ; although we highly esteem these 
sacred writings, in subordination to the Spirit, from which 
they were given forth ; and we hold, with the apostle Paul, 
that they are able to make wise unto salvation, through faith 
which is in Christ Jesus. 

" We reverence those most excellent precepts which are 
recorded, in Scripture, to have been delivered by our great 
Lord ; and we firmly believe that they are practicable, and 
binding on every Christian, and that, in the life to come, every 
man will be rewarded according to his works. And, farther, 
it is our belief that, in order to enable mankind to put in 
practice these sacred precepts, many of which are contra- 
dictory to the unregenerate will of man, every man, coming 
into the world, is endued with a measure of the light, grace, 
or good spirit, of Christ, by which, as it is attended to, he is 
enabled to distinguish good from evil, and to correct the dis- 
orderly passions and corrupt propensities of his nature, 
which mere reason is altogether insufficient to overcome. 
For all that belongs to man is fallible, and within the reach 
of temptation ; but this divine grace, which comes by Him 
who hath overcome the world, is, to those who humbly and 
sincerely seek it, an all-sufficient and present help in time of 
need. By this, the snares of the enemy are detected, his 
allurements avoided, and deliverance is experienced, through 
faith in its effectual operation ; whereby the soul is translated 
out of the kingdom of darkness, and from under the power 
of Satan, into the marvellous light and kingdom of the Son 
of God. 

" Being thus persuaded that man, without the Spirit of Christ 
inwardly revealed, can do nothing to the glory of God, or to 
effect his own salvation, we think this influence especially 
necessary to the performance of the highest act of which the 
human mind is capable, — even the worship of the Father of 
6* 



66 FRIENDS, OR QUAKERS. 

lights and of spirits, in spirit and in truth ; therefore we con- 
sider as obstruction to pure worship, all forms which divert 
the attention of the mind from the secret influence of this 
unction from the Holy One. Yet, although true worship is 
not confined to time and place, we think it incumbent on 
Christians to meet often together, in testimony of their de- 
pendence on the heavenly Father, and for a renewal of their 
spiritual strength : nevertheless, in the performance of wor- 
ship, we dare not depend, for our acceptance with him, on a 
formal repetition of the words and experiences of others; but 
we believe it to be our duty to lay aside the activity of the 
imagination, and to wait in silence, to have a true sight of 
our condition bestowed upon us; believing even a single 
sight, arising from such a sense of our infirmities, and of the 
need we have of divine help, to be more acceptable to God 
than any performances, however specious, which originate in 
the will of man. 

" From what has been said respecting worship, it follows 
that the ministry we approve must have its origin from the 
same source ; for that which is needful for man's own direc- 
tion, and for his acceptance with God, must be eminently so 
to enable him to be helpful to others. Accordingly, we be- 
lieve that the renewed assistance of the light and power of 
Christ is indispensably necessary for all true ministry, and 
that this holy influence is not at our command, or to be pro- 
cured by study, but is the free gift of God to chosen and de- 
voted servants. Hence arises our testimony against preach- 
ing for hire, in contradiction to Christ's positive command, 
' Freely ye have received, freely give ; ' and hence our con- 
scientious refusal to support such ministry by tithes or other 
means. 

" As we dare not encourage any ministry but that which 
we believe to spring from the influence of the Holy Spirit, so 
neither dare we attempt to restrain this influence to persons 
of any condition in life, or to the male sex alone ; but, as 
male and female are one in Christ, we allow such of the fe- 
male sex as we believe to be endued with a right qualifica- 



FRIENDS, OR QUAKERS. 67 

tion for the ministry, to exercise their gifts for the general 
edification of the church ; and this liberty we esteem a pe- 
culiar mark of the gospel dispensation, as foretold by the 
prophet Joel, and noticed by the apostle Peter. 

" There are two ceremonies in use among most professors 
of the Christian name — water baptism, and what is termed 
the Lord's supper. The first of these is generally esteemed 
the essential means of initiation into the church of Christ, 
and the latter of maintaining communion with him. But, as 
we have been convinced that nothing short of his redeeming 
power, inwardly revealed, can set the soul free from the 
thraldom of sin, by this power alone we believe salvation to 
be effected. We hold that, as there is one Lord, and cue 
faith, so his baptism is one, in nature and operation ; that 
nothing short of it can make us living members of his mys- 
tical body ; and that the baptism with water, administered by 
his forerunner John, belonged, as the latter confessed, to an 
inferior and decreasing dispensation. 

" With respect to the other rite, we believe that commu- 
nion between Christ and his church is not maintained by 
that, nor any other external performance, but only by a real 
participation of his divine nature, through faith ; that this is 
the supper alluded to in Revelation, ' Behold, I stand at the 
door and knock ; if any man hear my voice, and open the 
door, I will come in to him, and will sup with him, and he 
with me ; ' and that, where the substance is attained, it is un- 
necessary to attend to the shadow, which doth not confer 
grace, and concerning which, opinions so different, and ani- 
mosities so violent, have arisen. 

" Now, as we thus believe that the grace of God, which 
comes by Jesus Christ, is alone sufficient for salvation, we 
can neither admit that it is conferred on a few only, whilst 
others are left without it, nor, thus asserting its universality, 
can we limit its operation to a partial cleansing of the soul 
from sin, even in this life. We entertain worthier notions, 
both of the power and goodness of our heavenly Father, and 
believe that he doth vouchsafe to assist the obedient to ex- 



68 FRIENDS, OR QUAKERS. 

perience a total surrender of the natural will to the guidance 
of his pure, unerring Spirit, through whose renewed assist- 
ance they are enabled to bring forth fruits unto holiness, 
and to stand perfect in their present rank. 

"There are not many of our tenets more generally known 
than our testimony against oaths, and against war. With 
respect to the former of these, we abide literally by Christ's 
positive injunction, delivered in his Sermon on the Mount, 
' Swear not at all.' From the same sacred collection of the 
most excellent precepts of moral and religious duty, from the 
example of our Lord himself, and from the correspondent 
convictions of his Spirit in our hearts, we are confirmed in 
the belief that wars and fightings are, in their origin and 
effects, utterly repugnant to the gospel, which still breathes 
peace and good-will to men. We also are clearly of the 
judgment, that, if the benevolence of the gospel were gen- 
erally prevalent in the minds of men, it would effectually 
prevent them from oppressing, much more enslaving, their 
brethren, (of whatever color or complexion,) for whom, as 
for themselves, Christ died; and would even influence their 
conduct in their treatment of the brute creation, which 
would no longer groan, the victims of their avarice, or of 
their false ideas of pleasure. 

" Some of our tenets have, in former times, as hath been 
shown, subjected our friends to much suffering from govern- 
ment, though to the salutary purposes of government our 
principles are a security. They inculcate submission to the 
laws in all cases wherein conscience is not violated. But 
we hold that, as Christ's kingdom is not of this world, it is 
not the business of the civil magistrate to interfere in matters 
of religion, but to maintain the external peace and good 
order of the community. We, therefore, think persecution, 
even in the smallest degree, unwarrantable. We are careful 
in requiring our members not to be concerned in illicit trade, 
nor in any manner to defraud the revenue. 

"It is well known that the society, from its first appearance, 
has disused those names of the months and days, which, 



FRIENDS, OR QUAKERS. 69 

having been given in honor of the heroes or false gods of the 
heathen, originated in their flattery or superstition ; and the 
custom of speaking to a single person in the plural number, 
as having arisen also from motives of adulation. Compli- 
ments, superfluity of apparel, and furniture, outward shows 
of rejoicing and mourning, and the observation of days and 
times, we esteem to be incompatible with the simplicity and 
sincerity of a Christian life ; and public diversions, gaming, 
and other vain amusements of the world, we cannot but con- 
demn. They are a waste of that time which is given us for 
nobler purposes, and divert the attention of the mind from 
the sober duties of life, and from the reproofs of instruction, 
by which we are guided to an everlasting inheritance. 

" To conclude : Although we have exhibited the several 
tenets which distinguish our religious society, as objects of 
our belief, yet we are sensible that a true and living faith is 
not produced in the mind of man by his own effort, but is 
the free gift of God in Christ Jesus, nourished and increased 
by the progressive operation of his Spirit in our hearts, and 
our proportionate obedience. Therefore, although, for the 
preservation of the testimonies given us to bear, and for the 
peace and good order of the society, we deem it necessary 
that those who are admitted into membership with us should 
be previously convinced of those doctrines which we esteem 
essential, yet we require no formal subscription to any 
articles, either as a condition of membership, or a qualifica- 
tion for the service of the church. We prefer the judging 
of men by their fruits, and depending on the aid of Him, 
who, by his prophet, hath promised to be c a spirit of judg- 
ment to him that sitteth in judgment.' Without this there 
is a danger of receiving numbers into outward communion, 
without any addition to that spiritual sheepfold, whereof our 
blessed Lord declared himself to be both the door and the shep- 
herd ; that is, such as know his voice, and follow him in the 
paths of obedience. (See Heb. 12 : 24. 1 Cor. 1 : 24. John 
1:1. 2 Pet. 1 : 21. 2 Tim. 3 : 15. Matt. 16 : 27. John 
1 : 9—16, 33. 1 John 2 : 20, 27. Heb. 10 : 25. Rom, 8 ; 



70 FRIENDS, OR QUAKERS. 

26. Jer. 23 : 30—32. Matt. 10 : 8. Joel 2 : 28, 29. Acts 
2:16,17. Eph. 4:5. John 3: 30. 2 Pet. 1:4. Rev. 3 : 

20. Matt. 5 : 48. Eph. 4 : 13. Col. 4 : 12. Matt. 5 : 34, 
39, 44, &c. ; 26 : 52, 53. Luke 22 : 51. John 18 : 1 1. Eph. 
2:8. John 7: 17. Xsa.28:6. John 10:7, 11.) 

"Discipline. — The purposes which our discipline hath 
chiefly in view, are, the relief of the poor ; the maintenance 
of good order ; the support of the testimonies which we be- 
lieve it is our duty to bear to the world ; and the help and 
recovery of such as are overtaken in faults. 

" In the practice of discipline, we think it indispensable that 
the order recommended by Christ himself be invariably ob- 
served. ' If thy brother shall trespass against thee, go and 
tell him his fault between thee and him alone ; if he shall 
hear thee, thou hast gained thy brother ; but if he will not 
hs2T thss, then take with thee one or two more, that in the 
mouth of two or three witnesses, every word may be estab- 
lished ; and if he shall neglect to hear them, tell it unto the 
church.' 

" To effect the salutary purposes of discipline, meetings 
were appointed, at an early period of the society, which, 
from the times of their being held, were called quarterly 
meetings. It was afterward found expedient to divide the 
districts of those meetings, and to meet more frequently; 
from whence arose monthly meetings, subordinate to those 
held quarterly. At length, in 1669, a yearly meeting was 
established, to superintend, assist, and provide rules for the 
whole ; previously to which, general meetings had been oc- 
casionally held. 

" A monthly meeting is usually composed of several par- 
ticular congregations, situated within a convenient distance 
from each other. Its business is to provide for the subsist- 
ence of the poor, and for the education of their offspring; to 
judge of the sincerity and fitness of persons appearing to be 
convinced of the religious principles of the society, and de- 
siring to be admitted into membership ; to excite due atten- 
tion to the discharge of religious and moral duty; and to 



FRIENDS, OR QUAKERS. t 1 

deal with disorderly members. Monthly meetings also grant 
to such of their members as remove into other monthly meet- 
ings, certificates of their membership and conduct, without 
which they cannot gain membership in such meetings. 
Each monthly meeting is required to appoint certain persons, 
under the name of oversee?^, who are to take care that the 
rules of our discipline be put in practice, and, when any case 
of complaint, or disorderly conduct, comes to their knowl- 
edge, to see that private admonition, agreeably to the gospel 
rule before mentioned, be given, previously to its being laid 
before the monthly meeting. 

" When a case is introduced, it is usual for a small com- 
mittee to be appointed to visit the offender, to endeavor to 
convince him of his error, and to induce him to forsake and 
condemn it. If they succeed, the person is by minute de- 
clared to have made satisfaction for the offence ; if not, he is 
disowned as a member of the society. 

" In disputes between individuals, it has long been the de- 
cided judgment of the society, that its members should not 
sue each other at law. It therefore enjoins all to end their 
differences by speedy and impartial arbitration, agreeably to 
rules laid down. If any refuse to adopt this mode, or, hav- 
ing adopted it, to submit to the award, it is the direction of 
the yearly meeting that such be disowned. 

" To monthly meetings, also, belongs the allowing of mar- 
riages ; for our society hath always scrupled to acknowledge 
the exclusive authority of the priests in the solemnization of 
marriage. Those who intend to marry appear together, and 
propose their intention to the monthly meeting, and, if not 
attended by their parents and guardians, produce a written 
certificate of their consent, signed in the presence of wit- 
nesses. The meeting then appoints a committee to inquire 
whether they be clear of other engagements respecting mar- 
riage ; and if, at a subsequent meeting, to which the parties 
also come and declare the continuance of their intention, no 
objections be reported, they have the meeting's consent to 
solemnize their intended marriage. This is done in a public 



72 FRIENDS, OR QUAKERS. 

meeting for worship, toward the close whereof the parties 
stand up, and solemnly take each other for husband and wife. 
A certificate of the proceedings is then publicly read, and 
signed by the parties, and afterward by the relations and 
others as witnesses. Of such marriage the monthly meeting 
keeps a record, as also of the births and burials of its mem- 
bers. A certificate of the date, of the name of the infant, 
and of its parents, signed by those present at the birth, is the 
subject of one of these last-mentioned records, and an or- 
der for the interment, countersigned by the grave-maker, of 
the other. The naming of children is without ceremony. 
Burials are also conducted in a simple manner. The body, 
followed by the relations and friends, is sometimes, previous- 
ly to interment, carried to a meeting ; and at the grave a 
pause is generally made ; on both which occasions it fre- 
quently falls out, that one or more friends present have some- 
what to express for the edification of those who attend ; but 
no religious rite is considered as an essential part of burial. 

" Several monthly meetings compose a quarterly meeting. 
At the quarterly meeting are produced written answers from 
the monthly meetings, to certain queries respecting the con- 
duct of their members, and the meetings' care over them. 
The accounts thus received are digested into one, which is 
sent also in the form of answers to queries, by representatives, 
to the yearly meeting. Appeals from the judgment of 
monthly meetings are brought to the quarterly meetings, 
whose business also it is to assist in any difficult case, or 
where remissness appears in the care of the monthly meet- 
ings over the individuals who compose them. 

" The yearly meeting has the general superintendence of 
the society in the country in which it is established ; and, 
therefore, as the accounts which it receives discover the state 
of inferior meetings, as particular exigencies require, or as 
the meeting is impressed with a sense of duty, it gives forth 
its advice, makes such regulations as appear to be requisite, 
or excites to the observance of those already made, and 
sometimes appoints committees to visit those quarterly meet- 



FRIENDS, OR QUAKERS. 73 

ings which appear to be in need of immediate advice. 
Appeals from the judgment of quarterly meetings are here 
finally determined ; and a brotherly correspondence, by 
epistles, is maintained with other yearly meetings. 

" In this place it is proper to add that, as we believe women 
may be rightly called to the work of the ministry, we also 
think that to them belongs a share in the support of our 
Christian discipline, and that some parts of it, wherein their 
own sex is concerned, devolve on them with peculiar propri- 
ety ; accordingly, they have monthly, quarterly, and yearly 
meetings of their own sex, held at the same time and in the 
same place with those of the men, but separately, and without 
the power of making rules; and it may be remarked that, 
during the persecutions, which, in the last century, occasioned 
the imprisonment of so many of the men, the care of the 
poor often fell on the women, and was by them satisfactorily 
administered. 

" In order that those who are in the situation of ministers 
may have the tender sympathy and counsel of those of either 
sex, who, by their experience in the work of religion, are 
qualified for that service, the monthly meetings are advised 
to select such, under the denomination of elders. These, 
and ministers approved by their monthly meetings, have 
meetings peculiar to themselves, called meetings of ministers 
and elders, in which they have an opportunity of exciting 
each other to a discharge of their several duties, and of ex- 
tending advice to those who may appear to be weak, without 
any needless exposure. Such meetings are generally held in 
the compass of each monthly, quarterly, and yearly meet- 
ing. They are conducted by rules prescribed by the yearly 
meeting, and have no authority to make any alteration or 
addition to them. The members of them unite with their 
brethren in the meetings for discipline, and are equally 
accountable to the latter for their conduct. 

" Thus have we given a view of the foundation and estab- 
lishment of our discipline; by which it will be seen that it 
is not, as hath been frequently insinuated, merely the work 



74 FRIENDS, OR QUAKERS. 

of modern times, but was the early care and concern of our 
pious predecessors. We cannot better close this short sketch 
of it, than by observing that, if the exercise of discipline should 
in some instances appear to press hard upon those, who, neg- 
lecting the monitions of divine counsel in their hearts, are 
also unwilling to be accountable to their brethren, yet, if 
that great, leading, and indispensable rule, enjoined by our 
Lord, be observed by those who undertake to be active in it, 
— 'Whatsoever ye would that men should do to you, do 
ye even so to them,' — it will prevent the censure of the 
church from falling on any thing but that which really 
obstructs the progress of truth. Discipline will then promote, 
in an eminent degree, that love of our neighbor which is the 
mark of discipleship, and without which a profession of love 
to God, and to his cause, is a vain pretence. ' He,' said the 
beloved disciple, ' that loveth not his brother, whom he hath 
seen, how can he love God, whom he hath not seen ? And this 
commandment have we from him, that he who loveth God, 
love his brother also.' " 

The Friends are divided in sentiment ; there are, in fact, 
two sects, denominated Orthodox and Hicksites. 

Some opinion of Elias Hicks's sentiments, in regard to the 
Trinity, may be formed by an extract from one of his publi- 
cations, (Sermons, vol. iv. pp. 288, 289.) 

" He that laid down his life, and suffered his body to be 
crucified by the Jews, without the gates of Jerusalem, is 
Christ, the only Son of the most high God. But that the 
outward person lohich suffered was properly the Son of God, 
we utterly deny. Flesh and blood cannot enter into heaven. 
By the analogy of reason, spirit cannot beget a material body, 
because the thing begotten must be of the same nature with 
its father. Spirit cannot beget any thing but spirit : it can- 
not beget flesh and blood. l A body hast thou prepared me,' 
said the Son : then the Son was not the body, though the 
body was the Son's." 



SHAKERS. 75 

SHAKERS, 

OR 

THE UNITED SOCIETY OF BELIEVERS. 

The editor gives an account of the religious tenets, &,c, 
of this society, in the precise words of his worthy friends and 
correspondents at Enfield, N. H. : — 

** Respected Friend, 

" Having received your circular, requesting in- 
form ition concerning our society, we freely notice it, and 
are most willing to give you any information respecting us. 

" It appears your request extends sufficiently far to embrace 
an exposition of our moral and religious tenets, our faith, 
principles, and manner of life, our secular concerns, &c. 

" We have seen several historical sketches of our society 
by different writers ; but it is very rare to find one free from 
misrepresentations of some kind, which must be owing either 
to ignorance or prejudice. Therefore, in our communica- 
tions, we may be somewhat particular on some points ; in any 
of which, if there be any thing found agreeable to your de- 
sires, you are welcome to it; and, as it is presumed your 
publication is intended for information, among other truths, 
we hope to see something relative to us, different from most 
of the descriptions of former writers. 

" In obtaining information of one society, you get a gen- 
eral understanding of all ; for we are of one heart and one 
mind. Our faith is one, our practice is one. 

"We are acknowledged and distinguished as a peculiar 
people, singular from all others; which peculiarity arises 
wholly from these two principles — our faith and manner of 
life, which comprise our motives in separating from the 
course and practice of the world, the manner in which our 
property is held, &c. &-c. 

"It is a fact acknowledged by all professed Christians, that 
there are two creations, an old and a new ; or, which is the 



76 SHAKERS, OK. THE 

same thing, two kingdoms, the kingdom of this world, and 
the kingdom of Christ. It is also a truth as frankly granted, 
that these two creations, or kingdoms, are headed, the one by 
the first Adam, denominated the old man, and the other by 
the second Adam, Christ Jesus, denominated the new man — 
two different personages, possessing very different spirits, and 
executing very different works. As positive as the preceding 
declarations are, that there exist two distinct creations, and 
which are headed by two distinct characters, so positive are 
the following : — that the subjects of each kingdom bear a 
strong resemblance to their respective king, and plainly rep- 
resent the particular kingdom they inhabit ; for, ' As we have 
borne the image of the earthly, we shall also bear the image 
of the heavenly.' (1 Cor. 15 : 49.) 

" Also that no person can have demands upon, and privi- 
leges in, these two men and creations at one and the same 
time. We must either hold to the old, and have nothing to 
do with the new, or we must come out and forsake the old, 
and come into the new. We must either put off the old man, 
Adam, and his works, which are well known to be multiply- 
ing and supporting of an earthly kingdom, which is the king- 
dom of this world, or we must put on the new man, Christ 
Jesus, and his works, which are well known to be a life with- 
out spot, chaste, virgin, and unstained by indulgences in any 
of those things which a beloved worthy said constitutes the 
world. (1 John 2 : 15, 16.) To these principles of faith we 
are strict, and may be called rigid, adherents ; equally tena- 
cious in the practical part of the new man, and in the same 
degree pointed against the old. 

" The second part of this subject of singularity in us con- 
sists in the manner in which we hold our property, which, 
perhaps, is well known to be in common, after the order of 
the primitive church in the days of the apostles, in which 
state we have lived rising forty years, ' of one heart and one 
soul ; ' not any of us saying that ' aught of the things which 
he possessed was his own,' (Acts 4 : 32 ;) ' buying as though 
we possessed not,' (1 Cor. 7 : 30 ;) and < having nothing, and 



UNITED SOCIETY OF BELIEVERS. 77 

yet possessing all things.' (2 Cor. 6 : 10.) In consequence 
thereof, we are retired from the world, as not of that king- 
dom ; ' My kingdom is not of this world,' &c, (John 18 : 36 ;) 
by which we enjoy a closer communion with our God, and 
by which we follow the instruction of the Spirit, which saith, 
' Come ye out from among them, and be ye separate,' &c. 
(2 Cor. 6:17.) 

" Our society contains three distinct families, comprising 
233 souls; 103 males, and 130 females. The number of 
persons over 70 is IS; between 60 and 70, 21 ; between 21 
and 60, 125; under 21, 63. The oldest person is 88. 
Deaths since the gathering of the society, in 1792, 85. 

" Our village is situated in the N. W. corner of the town, 
on the western shore of Mascomy Pond, a pleasant sheet of 
water, of nearly five miles in length, and half a mile average 
width. Our village and home are pleasant to us, and are said 
to be so by travellers. It is about ten miles S. E. from 
Dartmouth College, forty N. W. from Concord, and one 
hundred from Boston. 

" In all the families there are nearly thirty buildings, una- 
dorned, except with neatness, simplicity, and convenience, 
besides many out-buildings. Among the buildings are one 
house of public worship, one convenient school-house, three 
dwelling-houses, one for each family, sufficiently large to ac- 
commodate us as places for cooking, eating, sleeping, and re- 
tirement from labor, and shops for the different branches of 
work. Oar privilege for mills is very small ; consequently 
our machinery cannot be extensive. Yet the little water that 
is running in small brooks, which can be conveniently col- 
lected into artificial ponds, is improved, by their emptying 
from one to another, and by the interspersion of mills upon 
their discharging streams. We have three saw-mills, two 
grist-mills, and some other machinery. 

" As strangers, who many times wish to call, are frequent- 
ly much straitened and embarrassed by not knowing where to 
call, or what to say, we should be pleased to have it particu- 
larly noticed, that we have one building designated from the 
7 # 



78 SHAKEBS, OB. THE 

rest by the sign, " Trustees' Office," over tne door, where 
strangers are received, where our commercial business is 
transacted, and where civil people wishing for information 
may freely obtain it, or be directed where it can be obtained. 

" In our occupation we are agriculturists and mechanics. 
The products of the garden may be said to be as important 
as any; which are principally seeds, herbs, &c, from which 
this section of the country is chiefly supplied. Our manu- 
factures are wooden ware, such as tubs, pails, half-bushel 
and other measures, boxes, &c. ; also, whips, corn-brooms, 
leather, and various other articles. 

" We keep from 1200 to 1500 sheep, mostly Saxon and 
Merino, which afford wool for our own wear, and is likewise 
a source of small trade with us. We keep about eighty 
cows, which supply us with milk for a dairy, for our own 
consumption only. 

" The education of our youth and children has been a sub- 
ject of much conversation among many people. It has been 
reported, that the children which we frequently take in and 
bring up with us, are kept in ignorance, having no opportu- 
nity of improving their minds by a literary education. But 
the weight of this censure is gradually growing less, by the 
contrary proof to the hundreds of visitors who flock into our 
school, and who are not at all sparing of their high encomi- 
ums upon it. It is conducted partially on the Lancasterian 
system, and is said to surpass any of the common schools 
about us. Our school-room is furnished with books and ap- 
paratus of a superior kind, which, we presume, is not equalled 
by any school in the country, save the one among our people 
at Canterbury, which, perhaps, is not in any respect inferior. 

"In this society are two physicians. Each family has its 
respective elders or ministers ; among these and other indi- 
viduals of the society, are public speakers, whom you would 
denominate the clergy. 

"You see, from what we have here written, that we have 
taken up many subjects, and several of them explicitly treated 
upon, although short ; from which, together with the pam- 



UNITED SOCIETY OF BELIEVERS. 79 

phlet accompanying this letter, we conclude you may be able 
to get considerable of an understanding, and which you are 
at liberty to cull at your pleasure. But it is sincerely to be 
hoped, if you publish any thing concerning us, you will be 
careful to preserve the true ideas of our communications." 

From the pamphlet above mentioned we make the follow- 
ing extracts : — 

"FAITH AND PRINICPLES OF THE SOCIETY. 

" 1. A life of innocence and purity, according to the 
example of Jesus Christ and his first true followers ; implying 
entire abstinence from all sensual and carnal gratifications. 

" 2. Love. — ' By this shall all men know that ye are my 
disciples, if ye have love one to another. Love is the fulfil- 
ling of the law.' This is our bond of union. 

"3. Peace. — ' Follow peace with all men,' is a divine 
precept ; hence our abstinence from war and bloodshed, from 
all acts of violence towards our fellow-men, from all the 
party contentions and politics of the world, and from all the 
pursuits of pride and worldly ambition. 'My kingdom (said 
Christ) is not of this world.' 

"4. Justice. — ' Render to every man his due. Owe no 
man any thing, but to love one another.' We are to be just 
and honest in all our dealings with mankind, to discharge all 
just dues, duties, and equitable claims, as seasonably and 
effectually as possible. 

"5. Holiness. — ' Without which no man shall seethe 
Lord.' Which signifies to be consecrated, or set apart from 
a common to a sacred use. Hence arise all our doctrines 
and practical rules of dedicating our persons, services, and 
property, to social and sacred uses, having adopted the exam- 
ple of the first gospel church, in establishing and supporting 
one consecrated and united interest by the voluntary choice 
of every member, as a sacred privilege, and not by any undue 
constraint or persuasion. 

" 6. 0OODNES& — Do good to all men, as far as oppor- 



80 SHAKERS, OR THE 

tunity and ability may serve, by administering acts of charity 
and kindness, and promoting light and truth among mankind. 
' Whatsoever ye would that men should do to you, do ye even 
so to them.' 

"7. Truth. — This principle is opposed to falsehood, 
lying, deceit, and hypocrisy, and implies fidelity, reality, 
good, earnest sincerity, and punctuality in keeping vows and 
promises. These principles are the genuine basis of our 
institution, planted by its first founders, exhibited in all our 
public writings, justified by Scripture and fair reason, and 
practically commended as a system of morality and religion, 
adapted to the best interest and happiness of man, both here 
and hereafter. 

"MANNER OF ADMITTING MEMBERS. 

" 1. All persons who unite with this society, in any de- 
gree, must do it freely and voluntarily, according to their 
own faith and unbiased judgment. 

"2. In the testimony of the society, both public and pri- 
vate, no flattery nor any undue influence is used, but the 
most plain and explicit statements of its faith and principles 
are laid before the inquirer, so that the whole ground may 
be comprehended, as far as possible, by every candidate for 
admission. 

" 3. No considerations of property are ever made use of, 
by this society, to induce any person to join it, nor to prevent 
any one from leaving it ; because it is our faith, that no act 
of devotion, or service, that does not flow from the free and 
voluntary emotions of the heart, can be acceptable to God, as 
an act of true religion. 

" 4. No believing husband, or wife, is allowed, by the 
principles of this society, to separate from an unbelieving 
partner, except by mutual agreement, unless the conduct of 
the unbeliever be such as to warrant a separation by the laws 
of God and man. Nor can any husband, or wife, who has 
otherwise abandoned his or her partner, be received into 
communion with the society. 



UNITED SOCIETY OF BELIEVERS. 81 

" 5. Any person becoming a member, must rectify all his 
wrongs, and, as fast and as far as it is in his power, discharge 
all just and legal claims, whether of creditors or filial heirs. 
Nor can any person, not conforming to this rule, long remain 
in union with the society. But the society is not responsi- 
ble for the debts of any individual, except by agreement ; 
because such responsibility would involve a principle ruinous 
to the institution. 

" 6. No difference is to be made in the distribution of 
parental estate among the heirs, whether they belong to the 
society or not ; but an equal partition must be made, as far 
as may be practicable, and consistent with reason and 
justice. 

"7. If an unbelieving wife separate from a believing hus- 
band, by agreement, the husband must give her a just and 
reasonable share of the property ; and if they have children 
who have arrived to years of understanding sufficient to judge 
for themselves, and who choose to go with their mother, they 
are not to be disinherited on that account. Though the 
character of this institution has been much censured on this 
ground, yet we boldly assert that the rule above stated has 
never, to our knowledge, been violated by this society. 

"8. Industry, temperance, and frugality, are prominent 
features of this institution. No member who is able to labor, 
can be permitted to live idly upon the labors of others. All 
are required to be employed in some manual occupation, 
according to their several abilities, when not engaged in 
other necessary duties." 

" The rules of government in the society are adapted to 
the different orders of which it is composed. In all (as far 
as respects adults) it is spiritual ; its powers and authorities 
growing out of the mutual faith, love, and confidence, of all 
the members, and harmoniously concurring in the general 
form and manner of government established by the first 
founders of the society. 

" The leading authority of the society is vested in a 



82 SHAKERS, OR THE 

ministry, generally consisting of four persons, including both 
sexes. These, together with the elders and trustees, con- 
stitute the general government of the society in all its 
branches, and, Being supported by the general union and 
approbation of the members, are invested with power to 
appoint their successors and other subordinate officers, as 
occasion may require ; to counsel, advise, and direct, in all 
matters, whether of a spiritual or temporal nature ; to super- 
intend the concerns of the several families, and establish all 
needful orders, rules, and regulations, for the direction and 
protection of the several branches of the society ; but no rule 
can be made, nor any member assume a lead, contrary to the 
original faith and known principles of the society. And 
nothing which respects the government, order, and general 
arrangement, of the society is considered as fully established 
until it has received the general approbation of the society, 
or of that branch thereof which it more immediately con- 
cerns. 

" This community is divided into several different branches, 
commonly called families. This division is generally made 
for the sake of convenience, and is often rendered necessary 
on account of local situation and occurrent circumstances ; 
but the proper division and arrangement of the community, 
without respect to local situation, are into three classes, or 
progressive degrees of order. 

" Those children taken into the society are treated with 
care and tenderness, receive a good school education, and, 
according to their genius, are trained to industry and virtu- 
ous habits, restrained from vice, and, at a suitable age, led 
into the knowledge of the sacred Scriptures, and practically 
taught the divine precepts contained in them, particularly 
those of Jesus Christ and the apostles. 

" During a period of more than forty years, since the 
permanent establishment of this society at New Lebanon 
and Watervliet, there never has been a legal claim entered 
by any person for the recovery of property brought into the 
society ; but all claims of that nature, if any have existed, 



UNITED SOCIETY OF BELIEVERS. 83 

have been amicably settled, to the satisfaction of the parties 
concerned. Complaints and legal prosecutions have not, 
hitherto, come from persons who brought property into the 
institution, but from those who came destitute of property, 
and who, generally speaking, have been no benefit to the 
society in any way, but, on the contrary, after having 
enjoyed its hospitality, and brought no small share of trouble 
upon the people, have had the assurance to lay claim to 
wages which they never earned, or property to which they 
never had any just or legal claim. 

" No person can be received into this order until he shall 
have settled all just and legal claims, both of creditors and 
filial heirs; so that whatever property he may possess, may 
be justly and truly his own. Minors cannot be admitted as 
covenant members of this order ; yet they may be received 
under its immediate care and protection. And when they 
shall have arrived at lawful age, if they should choose to con- 
tinue in the society, and sign the covenant of the order, and 
support its principles, they are then admitted to all the 
privileges of members. The members of this order are all 
equally entitled to the benefits and privileges thereof, without 
any difference made on account of what any one may have 
contributed to the interest of the society. All are equally 
entitled to their support and maintenance, and to every 
necessary comfort, whether in health, sickness, or old age, so 
long as they continue to maintain the principles, and con- 
form to the orders, rules, and regulations, of the institution. 
They, therefore, give their property and services for the 
most valuable of all temporal considerations — an ample se- 
curity, during life, for every needful support, if they continue 
faithful to their contract and covenant, the nature of which 
they clearly understand before they enter into it. 

" We believe it will be generally granted that the his- 
tory of the world does not furnish a single instance of any 
religious institution which has stood fifty years without a 
visible declension of the principles of the institution, in the 
general purity and integrity of its members. This has been 



84 SHAKERS, OR THE 

generally acknowledged by the devotees of such institutions, 
and facts have fully verified it. But we would appeal to the 
candid judgment of those who have known this institution 
from the beginning, and have had a fair opportunity of ob- 
serving the progress of its improvement, whether they have, 
in reality, found any declension, either in the external order 
and regulations of the society, or in the purity and integrity 
of its members, in the general practice of the moral and 
Christian duties ; and whether they have not, on the contra- 
ry, discovered a visible and manifest increase in all these 
respects. And hence they may judge for themselves, whether 
the moral character of the society, and its progressive improve- 
ment, can be ascribed to any other cause than the blessing, 
protection, and government, of Divine Power and Wisdom." 

This denomination is also styled the millennial church. 
Although celibacy is enjoined by the Shakers upon their 
members, yet their numbers rather increase, by converts 
from the world. 

There are fifteen societies of Shakers in the United States, 
located in the following places : — Alfred, New Gloucester, 
and Poland, Me. ; Canterbury and Enfield, N. H. ; Shirley, 
Harvard, Tyringham, and Hancock, Mass. ; Enfield, Conn. ; 
Watervliet and New Lebanon, N. Y. ; Union Village and 
Watervliet, Ohio ; Pleasant Hill and South Union, Ky. The 
number of Shakers in the United States is about 6000. 

This sect of Christians arose at Manchester, in England ; 
and Ann Lee has the credit of being its founder. They 
derive their name from their manner of worship, which is per- 
formed by singing, dancing, and clapping their hands in regu- 
lar time, to a novel, but rather pleasant kind of music. This 
sect was persecuted in England, and came to America in 1774. 
They first settled in Watervliet, near Albany, N. Y. They 
have, or think they have, revelations from Heaven, or gifts from 
the Holy Spirit, which direct them in the choice of their lead- 
ers, and in other important concerns. Their dress and man- 
ners are similar to those of the society of Friends ; hence they 



REFORMATION. 85 

are often called Shaking Quakers. They display great skill 
and science in agriculture, horticulture, and the mechanic 
arts; and their honesty, industry, hospitality, and neatness, 
are proverbial. These people choose their locations with 
great taste and judgment. A Shaker village always presents 
a scene of beauty. 

We close this article with an extract from a speech of the 
Hon. John Breathitt, late governor of Kentucky. 

"Much has been urged against Shakerism, much has been 
said against their covenant ; but, I repeat it, that individual 
who is prepared to sign the church covenant, stands in an 
enviable situation : his situation is, indeed, an enviable one, 
who, devoted to God, is prepared to say of his property, * Here 
it is, little or much; take it, and leave me unmolested to 
commune with my God. Indeed, I dedicate myself to what ? 
not to a fanatical tenet ; O, no ! to a subject far beyond ; to 
the worship of Almighty God, the great Creator and Govern- 
or of the universe. Under the influence of his love, I give 
my all : only let me worship according to my faith, and in a 
manner I believe acceptable to my God ! ' 

" I say again, the world cannot produce a parallel to the 
situation which such a man exhibits — resigned to the will 
of Heaven, free from all the feelings of earthly desire, and 
pursuing, quietly, the peaceful tenor of his way." 



REFORMATION. 

This term is used, by way of eminence, to denote that 
great change which took place in the Christian world, under 
the ministry of Luther, Calvin, Zuinglius, Melancthon, and 
others, who successfully opposed some of the doctrines, and 
many of the practices, of the Roman church. It commenced 
at Wittemberg, in Saxony, in 1517, and greatly weakened 
the Papal authority. 
8 



86 REFORMATION. 

It was from causes seemingly fortuitous, and from a source 
very inconsiderable, that all the mighty effects of the refor- 
mation flowed. Leo X., when raised to the Papal throne, in 
1513, found the revenues of the church exhausted by the 
vast projects of his two ambitious predecessors. His own 
temper, naturally liberal and enterprising, rendered him in- 
capable of severe and patient economy ; and his schemes for 
aggrandizing the family of Medicis, his love of splendor, and 
his munificence in rewarding men of genius, involved him 
daily in new expenses, in order to provide a fund for which, 
he tried every device that the fertile invention of priests had 
fallen upon, to drain the credulous multitude of their wealth. 
Among others, he had recourse to a sale of indulgences. 

The Romish church believe that pious persons may do 
works of supererogation, that is to say, more good works 
than are necessary for their own salvation. All such works, 
according to their doctrine, are deposited, together with the 
infinite merits of Jesus Christ, in one inexhaustible treasury. 
The keys of this were committed to St. Peter, and to his 
successors the popes, who may open it at pleasure, and, by 
transferring a portion of this superabundant merit to any 
particular person for a sum of money, may convey to him 
either pardon for his own sins, or a release for any one, for 
whom he feels an interest, from the pains of purgatory. 
Such indulgences were offered as a recompense for those 
who engaged in the wars of the crusades against the Infidels. 
Since those times, the power of granting indulgences has 
been greatly abused in the church of Rome. Pope Leo X., 
finding that the sale of indulgences was likely to be lucrative, 
granted to Albert, elector of Mentz and archbishop of Mag- 
deburg, the benefit of the indulgences of Saxony, and the 
neighboring parts, and farmed out those of other countries to 
the highest bidders ; who, to make the best of their bargain, 
procured the ablest preachers to cry up the value of the 
commodity. The form of these indulgences was as follows : — 
"May our Lord Jesus Christ have mercy upon thee, and 
absolve thee by the merits of his most holy passion. And I, 



REFORMATION. 87 

by his authority, that of his blessed apostles, Peter and Paul, 
and of the most holy pope, granted and committed to me in 
these parts, do absolve thee, first, from all ecclesiastical cen- 
sures, in whatever manner they may have been incurred ; 
then from all thy sins, transgressions, and excesses, how 
enormous soever they may be; even from such as are re- 
served for the cognizance of the holy see, and as far as the 
keys of the holy church extend. I remit to you all punish- 
ment which you deserve in purgatory on their account ; and 
I restore you to the holy sacraments of the church, to the 
unity of the faithful, and to that innocence and purity which 
you possessed at baptism; so that, when you die, the gates of 
punishment shall be shut, and the gates of the paradise of 
delight shall be opened ; and if you shall not die at present, 
this grace shall remain in full force when you are at the 
point of death. In the name of the Father, Son, and the 
Holy Ghost." 

According to a book, called the "Tax of the Sacred Roman 
Chancery," in which are the exact sums to be levied for the 
pardon of each particular sin, some of the fees are thus 
stated: — For simony, 10s. 6d. ; for sacrilege, 10s. 6d. ; for 
taking a false oath, 9s. ; for robbing, 12s. ; for burning a 
neighbor's house, 12s. ; for defiling a virgin, 9s. ; for murder- 
ing a layman, 7s. 6d. ; for keeping a concubine, 10s. Qd. ; for 
laying violent hands on a clergyman, 10s. 6d. 

The terms in which the retailers of these abominable 
licenses described their advantages to the purchasers, and 
the arguments with which they urged the necessity of ob- 
taining them, were so extravagant that they appear almost 
incredible. " If any man," said they, " purchase letters of in- 
dulgence, his soul may rest secure with respect to its salvation. 
The souls confined in purgatory, for whose redemption indul- 
gences are purchased, as soon as the money is paid, instantly 
escape from that place of torment, and ascend into heaven." 
They said that the efficacy of indulgences was so great, that 
the most heinous sins would be remitted and expiated by 
them, and the person be freed both from punishment and 



88 REFORMED DUTCH CHURCH. 

guilt : this was the unspeakable gift of God, in order to 
reconcile man to himself; the cross erected by the preachers 
of indulgences was equally efficacious with the cross of 
Christ. " Lo," said they, " the heavens are open ; if you 
enter not now, when will you enter 1 For twelve pence 
you may redeem the soul of your father out of purgatory ; 
and are you so ungrateful that you will not rescue the 
soul of your parent from torment ? If you had but one coat, 
you ought to strip yourself of that instantly, and sell it, in 
order to purchase such benefit," &c. 

It was against these preachers of licentiousness, and their 
diabolical conduct, that Luther began first to declaim, 



REFORMED CHURCHES. 

The Reformed churches comprehend the whole Protestant 
churches in Europe and America, whether Lutheran, Cal- 
vinistic, Independent, Quaker, Baptist, or any other de- 
nomination who dissent from the church of Rome. The 
term Reformed is now, however, more particularly employed 
to distinguish the Calvinists from the Lutherans. 

The Reformed churches in America are the two follow- 
ing:— 

REFORMED DUTCH CHURCH. 

This is the oldest body of Presbyterians in America : it 
descended immediately from the church of Holland; and, for 
about a century from its commencement in this country, it 
hung in colonial dependence on the Classis of Amsterdam, 
and the Synod of North Holland, and was unable to ordain 
a minister, or perform any ecclesiastical function of the kind, 
without a reference to the parent country and mother church. 

The origin of this church will lead us back to the earliest 



REFORMED DUTCH CHURCH. 89 

history of the city and state of New York ; for they were first 
settled by this people, and by them a foundation was laid for 
the first churches of this persuasion, the most distinguished 
of which were planted at New York, (then called New 
Amsterdam,) Flatbush, Esopus, and Albany. The church 
at New York was probably the oldest, and was founded at, 
or before, the year 1639 ; this is the earliest period to which 
its records conduct us. The first minister was the Rev. Ev- 
arardus Bogardus. But when he came from Holland, does 
not appear. Next to him were two ministers by the name 
of Megapolensis, John and Samuel. 

The first place of worship built by the Dutch in the colony 
of New Netherlands, as it was then called, was erected in 
the fort at New York, in the year 1642. The second, it is 
believed, was a chapel built by Governor Stuyvesant, in what 
is now called the Bowery. In succession, churches of this 
denomination arose on Long Island, in Schenectady, on 
Stat en Island, and in a number of towns on the Hudson 
River, and several, it is believed, in New Jersey. But the 
churches of New York, Albany, and Esopus, were the most 
important, and the ministers of these churches claimed and 
enjoyed a kind of episcopal dignity over the surrounding 
churches. 

The Dutch church was the established religion of the 
colony, until it surrendered to the British in 1664; after 
which its circumstances were materially changed. Not long 
after the colony passed into the hands of the British, an act 
was passed, which went to establish the Episcopal church as 
the predominant party ; and for almost a century after, the 
Dutch and English Presbyterians, and all others in the col- 
ony, were forced to contribute to the support of that church. 

The first judicatory higher than a consistory, among this 
people, was a Ccetus, formed in 1747. The object and 
powers of this assembly were merely those of advice and 
fraternal intercourse. It could not ordain ministers, nor 
judicially decide in ecclesiastical disputes, without the con- 
sent of the Classis of Amsterdam. 
8* 



90 REFORMED GERMAN CHURCH. 

The first regular Classis among the Dutch was formed in 
1757. But the formation of this Classis involved this infant 
church in the most unhappy collisions, which sometimes 
threatened its very existence. These disputes continued for 
many years, by which two parties were raised in the church, 
one of which was for, and the other against, an ecclesiastical 
subordination to the judicatories of the mother church and 
country. These disputes, in which eminent men on both 
sides were concerned, besides disturbing their own peace 
and enjoyment, produced unfavorable impressions towards 
them among their brethren at home. 

In 1766, John H. Livingston, D. D., then a young man, 
went from New York to Holland, to prosecute his studies in 
the Dutch universities. By his representations, a favorable 
disposition was produced towards the American church in 
that country ; and, on his return, in full convention of both 
parties, an amicable adjustment of their differences was made, 
and a friendly correspondence was opened with the church 
in Holland, which was continued until the revolution of the 
country under Bonaparte. 

The Dutch church suffered much in the loss of its mem- 
bers, and in other respects, by persisting to maintain its 
service in the Dutch language after it had gone greatly into 
disuse. The solicitation for English preaching was long 
resisted, and Dr. Laidlie, a native of Scotland, was the first 
minister in the Dutch church in North America, who was 
expressly called to officiate in the English language. 



REFORMED GERMAN CHURCH. 

As the Dutch Reformed church in this country is an exact 
counterpart of the church of Holland, so the German Re- 
formed is of the Reformed or Calvinistic church of Germa- 
ny. The people of this persuasion were among the early 
settlers of Pennsylvania: here their churches were first 
formed ; but they are now to be found in nearly all the states 



RESTORATIONISTS. 91 

south and west of the one above named. The German 
Reformed churches in this country remained in a scattered 
and neglected state until 1746, when the Rev. Michael 
Schlatter, who was sent from Europe for the purpose, collected 
them together, and put their concerns in a more prosperous 
train. They have since increased to a numerous body, and 
are assuming an important stand among the American Pres- 
byterians. 

This denomination is scattered over the Middle, Western, 
and Southern States, but is most numerous in the states of 
Ohio and Pennsylvania. The population of this church in 
the United States is estimated at 300,000 ; ISO ministers, 600 
congregations, and 30,000 communicants. 



RESTORATIONISTS. 

The Restorationists are those who believe that all men will 
ultimately become holy and happy. They maintain that God 
created only to bless, and that, in pursuance of that purpose, 
he sent his Son to " be for salvation to the ends of the earth ; " 
that Christ's kingdom is moral in its nature, and extends to 
moral beings in every state or mode of existence ; that the 
probation of man is not confined to the present life, but 
extends through the mediatorial reign ; and that, as Christ 
died for all, so, before he shall have delivered up the kingdom 
to the Father, all shall be brought to a participation of the 
knowledge and enjoyment of that truth which maketh free 
from the bondage of sin and death. They believe in a gen- 
eral resurrection and judgment, when those who have im- 
proved their probation in this life will be raised to more 
perfect felicity, and those who have misimproved their oppor- 
tunities on earth will come forward to shame and condemna- 
tion, which will continue till they become truly penitent; 
that punishment itself is a mediatorial work, a discipline, 



92 RESTORATIONISTS. 

perfectly consistent with mercy ; that it is a means employed 
by Christ to humble and subdue the stubborn will, and pre- 
pare the mind to receive a manifestation of the goodness of 
God, which leadeth the sinner to true repentance. (See Gen. 
12 : 3 ; 22 : 18. Gal. 3 : 8. Isa. 45 : 22, 23. Phil. 2 : 10, 
11. Rev. 5: 13. 1 Tim. 2:1— 6. Col. 1 : 20. Eph. 1 : 7 
—11. Rom. 5 : 12—21 ; 8 : 20, 21. 1 Cor. 15 : 24—28.) 

They contend that this doctrine is not only sustained by 
particular texts, but grows necessarily out of some of the first 
principles of divine revelation. They maintain that it is im- 
mediately connected with the perfections of the Deity ; that 
God, being infinitely benevolent, must have desired the hap- 
piness of all his offspring ; that his infinite wisdom would 
enable him to form a perfect plan, and his almighty power 
will secure its accomplishment. They contend that the 
mission of Christ is abortive on any other plan, and that 
nothing short of the " restitution of all things " can satisfy the 
ardent desires of every pious soul. On this system alone can 
they reconcile the attributes of justice and mercy, and secure 
to the Almighty a character worthy of our imitation. 

They insist that the words rendered everlasting, eternal, and 
forever, which are, in a few instances, applied to the misery 
of the wicked, do not prove that misery to be endless, be- 
cause these terms are loose in their signification, and are 
frequently used in a limited sense ; that the original terms, 
being often used in the plural number, clearly demonstrate 
that the period, though indefinite, is limited in its very nature. 
They maintain that the meaning of the term must always be 
sought in the subject to which it is applied, and that there is 
nothing in the nature of punishment which will justify an 
endless sense. They believe that the doctrine of the restora- 
tion is the most consonant to the perfections of the Deity, the 
most worthy of the character of Christ, and the only doctrine 
which will accord with pious and devout feelings, or harmo- 
nize with the Scriptures. They teach their followers that 
ardent love to God, active benevolence to man, and personal 
meekness and purity, are the natural results of these views. 



RESTORATIONISTS. 93 

Though the Restorationists, as a separate sect, have arisen 
within a few years, their sentiments are by no means new. 
Clemens Alexandrinus, Origen, Didymus of Alexandria, 
Gregory Nyssen, and several others, among the Christian 
fathers of the first four centuries, it is said, believed and ad- 
vocated the restoration of all fallen intelligences. A branch 
of the German Baptists, before the reformation, held this 
doctrine, and propagated it in Germany. Since the ref- 
ormation, this doctrine has had numerous advocates ; and 
some of them have been among the brightest ornaments of the 
church. Among the Europeans, we may mention the names 
of Jeremy White, of Trinity College, Dr. Burnet, Dr. Cheyne, 
Chevalier Ramsay, Dr. Hartley, Bishop Newton, Mr. Stone- 
house, Mr. Petitpierre, Dr. Cogan, Mr. Lindsey, Dr. Priestley, 
Dr. Jebb, Mr. Relly, Mr. Kenrick, Mr. Belsham, Dr. South- 
worth, Smith, and many others. In fact, the restoration is the 
commonly-received doctrine among the English Unitarians 
at the present day. In Germany, a country which, for several 
centuries, has taken the lead in all theological reforms, the 
Orthodox have espoused this doctrine. The restoration was 
introduced into America about the middle of the eighteenth 
century, though it was not propagated much till about 1775 
or 1780, when John Murray and Elhanan Winchester be- 
came public advocates of this doctrine, and by their untiring 
labors extended it in every direction. From that time to the 
present, many men have been found, in all parts of our coun- 
try, who have rejoiced in this belief. This doctrine found 
able advocates in the learned Dr. Chauncy, of Boston, Dr. 
Rush, of Philadelphia, and Dr. Smith, of New York : Mr. 
Foster, of New Hampshire, may also be mentioned as an 
advocate of the restoration. 

Most of the writers whose names are given above, did not 
belong to a sect which took the distinctive name of Restora- 
tionists. They were found in the ranks of the various sects 
into which the Christian world has been divided. And those 
who formed a distinct sect were more frequently denominated 
Universalists than Restorationists. In 1785, a convention 



94 RESTORATIONISTS. 

was organized at Oxford, Massachusetts, under the auspices 
of Messrs. Winchester and Murray. And as all who had 
embraced universal salvation believed that the effects of sin 
and the means of grace extended into a future life, the terms 
Restorationist and Universalist were then used as synony- 
mous; and those who formed that convention adopted the 
latter as their distinctive name. 

During the first twenty-five years, the members of the 
Universalist convention were believers in a future retribution. 
But, about the year 1818, Hosea Ballou, now of Boston, ad- 
vanced the doctrine that all retribution is confined to this 
world. That sentiment, at first, was founded upon the old 
Gnostic notion that all sin originates in the flesh, and that 
death frees the soul from all impurity. Subsequently, some 
of the advocates for the no-future punishment scheme adopted 
the doctrine of materialism, and hence maintained that the 
soul was mortal ; that the whole man died a temporal death, 
and that the resurrection was the grand event which would 
introduce all men into heavenly felicity. 

Those who have since taken to themselves the name of 
Restorationists, viewed these innovations as corruptions of 
the gospel, and raised their voices against them. But a 
majority of the convention having espoused those sentiments, 
no reformation could be effected. The Restorationists, be- 
lieving these errors to be increasing, and finding in the con- 
nection what appeared to them to be a want of engagedness in 
the cause of true piety, and in some instances an open oppo- 
sition to the organization of churches, and finding that a 
spirit of levity and bitterness characterized the public labors 
of their brethren, and that practices were springing up totally 
repugnant to the principles of Congregationalism, resolved to 
obey the apostolic injunction, by coming out from among 
them, and forming an independent association. Accordingly, 
a convention, consisting of Rev. Paul Dean, Rev. David 
Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. 
Lyman Maynard, Rev. Nathaniel Wright, Rev. Philemon R. 
Russell, and Rev. Seth Chandler, and several laymen, met at 



UNIVERSALISTS. 95 

Mendon, Massachusetts, August 17, 1831, and formed them- 
selves into a distinct sect, and took the name of Universal 
Restorationists. 

The Restorationists are Congregationalists on the subject 
of church government. 

The differ nee between the Restorationists and Universal- 
ists relates principally to the subject of a future retribution. 
The Universalists believe that a full and perfect retribution 
takes place in this world, that our conduct here cannot affect 
our future condition, and that the moment man exists after 
death, he will be as pure and as happy as the angels. From 
these views the Restorationists dissent. They maintain that 
a just retribution does not take place in time ; that the con- 
science of the sinner becomes callous, and does not increase 
in the severity of its reprovings with the increase of guilt ; 
that men are invited to act with reference to a future life ; 
that, if all are made perfectly happy at the commencement of 
the next state of existence, they are not rewarded according 
to their deeds ; that, if death introduces them into heaven, 
they are saved by death, and not by Christ ; and if they are 
made happy by being raised from the dead, they are saved by 
physical, and not by moral means, and made happy without 
their agency or consent ; that such a sentiment weakens the 
motives to virtue, and gives force to the temptations of vice ; 
that it is unreasonable in itself, and opposed to many passages 
of Scripture. (See Acts 24 : 25 ; 17 : 30, 31. Heb. 9 : 
27, 28. Matt. 11 : 23, 24. 2 Pet. 2:9. 2 Cor. 5 : 8— 
11. John 5 : 28, 29. Matt. 10 : 28. Luke 12 : 4, 5 ; 16 : 
19—31. 1 Pet. 3. 18—20.) 



UNIVERSALISTS. 

The grand distinguishing characteristic of this class of 
Christians is their belief in the final holiness and happiness 
of the whole human family. Some of them believe that all 



96 UNIVERSALISTS. 

punishment for sin is endured in the present state of exist- 
ence, while others believe it extends into the future life ; but 
all agree that it is administered in a spirit of kindness, is 
intended for the good of those who experience it, and that it 
will finally terminate, and be succeeded by a state of perfect 
and endless holiness and happiness. 

DOCTRINE. 
The following is the " Profession of Belief," adopted by 
the General Convention of Universalists in the United States, 
at the session holden in 1803. It has never been altered, 
and it is perfectly satisfactory to the denomination. 

" Art. I. We believe that the Holy Scriptures of the Old 
and New Testaments contain a revelation of the character 
of God, and of the duty, interest, and final destination, of 
mankind. 

" Art. II. We believe that there is one God, whose na- 
ture is love ; revealed in one Lord Jesus Christ, by one Holy 
Spirit of grace, who will finally restore the whole family 
of mankind to holiness and happiness. 

" Art. III. We believe that holiness and true happiness 
are inseparably connected, and that believers ought to be 
careful to maintain order, and practise good works ; for these 
things are good and profitable unto men." 

HISTORY. 

Universalists claim that the salvation of all men was taught 
by Jesus Christ and his apostles. It was also taught and 
defended by several of the most eminent Christian fathers; 
such as Clemens Alexandrinus, Origen, &c. In the third 
and fourth centuries, this doctrine prevailed extensively, and, 
for aught which appears to the contrary, was then accounted 
orthodox. It was at length condemned, however, by the fifth 
general council, A. D. 553 ; after which, we find few traces 
of it through the dark ages, so called. 

It revived at the period of the reformation, and since that 



UNIVERSALISTS. 97 

time has found many able and fearless advocates ; — in Swit- 
zerland, Petitpierre and Lavater ; in Germany, Seigvolk, 
Everhard, Steinbart, and Semler ; in Scotland, Purves, 
Douglass, and T. S. Smith ; in England, Coppin, Jeremy 
White, Dr. H. More, Dr. T. Burnet, Whiston, Hartley, 
Bishop Newton, Stonehouse, Barbauld, Lindsey, Priestley, 
Belsham, Carpenter, Relly, Vidler, Scarlett, and many others. 

At the present day, Universalism prevails more extensively 
than elsewhere in England, Germany, and the United States. 

In England, the Unitarian divines, generally, believe in the 
final salvation of all men. Dr. Lant Carpenter says, " Most 
of us, however, believe that a period will come to each indi- 
vidual, when punishment shall have done its work — when 
the avvful sufferings with which the gospel threatens the im- 
penitent and disobedient, will have humbled the stubborn, 
purified the polluted, and eradicated malignity, impiety, hy- 
pocrisy, and every evil disposition ; that a period will come, 
(which it may be the unspeakable bliss of those who enter 
the joy of their Lord to accelerate, which, at least, it will be 
their delight to anticipate,) when he who ' must reign till he 
hath pat all enemies under his feet,' ' shall have put down all 
rule, and all authority, and power.' ' The last enemy, 
death, shall be destroyed.' c Every tongue shall confess 
that Jesus Christ is Lord, to the glory of God the Father,' 
' who wills that all men should be saved, and come to the 
knowledge of the truth,' — that truth which sanctifies the 
heart, — that knowledge which is life eternal, — and God 
shall be all ix all." 

In Germany, nearly every theologian is a believer in the 
final salvation of all men. Speaking of Professor Tholuck, 
Professor Sears says, " The most painful disclosures re- 
main yet to be made. This distinguished and excellent man, 
in common with the great majority of the Evangelical divines 
of Germany, though he professes to have serious doubts, and 
is cautious in avowing the sentiment, believes that all men 
and fallen spirits will finally be saved." Mr. Dwight, in his 
recent publication, says, " The doctrine of the eternity of 
9 



98 UNIVERSALISTS. 

future punishments is almost universally rejected. I liave 
seen but one person in Germany who believed it, and but one 
other whose mind was wavering on this subject." Univer- 
salism may, therefore, be considered the prevailing religion 
in Germany. 

In the United States, Universalism was little known until 
about the middle of the last century; and afterwards it found 
but few advocates during several years. Dr. George de 
Benneville, of Germantown, Penn., Rev. Richard Clarke, of 
Charleston, S. C, and Jonathan Mayhew, D. D., of Boston, 
were, perhaps, the only individuals who publicly preached 
the doctrine before the arrival of Rev. John Murray, in 1770. 
Mr. Murray labored almost alone until 1780, when Rev. 
Elhanan Winchester, a popular Baptist preacher, embraced 
Universalism, though on different principles. About ten 
years afterwards, Rev. Hosea Ballou embraced the same 
doctrine, but on principles different from those advocated by 
Mr. Murray or Mr. Winchester. To the efforts of these three 
men is to be attributed much of the success which attended 
the denomination in its infancy. Although they differed 
widely from each other in their views of punishment, yet they 
labored together in harmony and love, for the advancement 
of the cause which was dear to all their hearts. The seed 
which they sowed has since produced an abundant harvest. 

The ministry of the Universalist denomination in the 
United States, hitherto, has been provided for, not so much 
by the means of schools, as by the unaided, but irresistible 
influence of the gospel of Christ. This has furnished the 
denomination with its most successful preachers. It has 
turned them from other sects and doctrines, and brought 
them out from forests and fields, and from secular pursuits 
of almost every kind, and driven them, with inadequate lit- 
erary preparation, to the work of disseminating the truth. 
This state of things has been unavoidable, and the effect of 
it is visible. It has made the ministry of the Universalist 
denomination very different from that of any other sect in 
the country ; studious of the Scriptures, confident in the 



UNIVERSALISTS. 99 

truth of their distinguishing doctrine, zealous, firm, indus- 
trious; depending more on the truths communicated for 
their success, than on the manner in which they are stated. 
It has had the effect, also, to give the ministry a polemic 
character — the natural result of unwavering faith in the 
doctrine believed, and of an introduction into the desk with- 
out scholastic training. But the attention of the denomina- 
tion, in various parts of the country, has of late been turned 
to the education of the ministry ; and conventions and asso- 
ciations have adopted resolves requiring candidates to pass 
examinations in certain branches of literature. The same 
motives have governed many in their effort to establish 
literary and theological institutions. The desire to have 
the ministry respectable for literary acquirements, is uni- 
versal. 

A few years since, a small number separated from the 
denomination, and adopted the appellation of Restorationists. 
To prevent misapprehension, it may be repeated, that, 
although a few have thus seceded, yet a difference of opinion 
in regard to the duration of punishment has not disturbed 
the harmony of the denomination generally, nor is it regard- 
ed as sufficient cause for breach of fellowship, or alienation 
of heart and affection. 

The Universalists quote the following texts of Scripture, 
among others, in support of their sentiments : — Gen. 22 : 
IS. Ps. 22 : 27 ; 86 : 9. Isa. 25 : 6, 7, 8 ; 45 : 23, 24. 
Jer. 31 : 33, 34. Lam. 3 : 31—33. John 12 : 32. Acts 
3 : 21. Rom. 5 : 18, 21 ; 8 : 38, 39 ; 11 : 25—36. 1 Cor. 
15: 22—28, and 51—57. 2 Cor. 5 : 18, 19. Gal. 3 : 8. 
Eph. 1 : 9, 10. Phil 2: 9—11. Col. 1 : 19, 20. 1 Tim. 
2 : 1—6. Heb. 8 : 10, 11. Rev. 5 : 13 ; 21 : 3, 4. 

We copy the following from the Trumpet and Universalist 
Magazine of June 4, 1836. It is by ihe Rev. Hosea 
Ballou, of Boston, in answer to the question, " Who are 
Universalists ?" 



100 UNIVERSALISTS. 

" There seems to be an evident propriety in calling all who 
believe in the final holiness and happiness of all mankind, 
Universalists. There appears no good reason why those 
who believe in a limited punishment, in the future state, 
should have a less or a greater claim to be called Universal- 
ists, than those who entertain a hope that all sin and misery 
end when the functions of life cease in the mortal body. 
As they both agree in the belief that God is the Savior of 
all men, if this belief entitle one to the name of Universalist, 
of course it gives the other the same title. The Rev. John 
Murray was called a Universalist, and he called himself by 
this name, although he admitted there might be suffering 
hereafter, in consequence of blindness or unbelief. It is 
true, he did not allow that the sinner was punished for sin, 
either here or in the future world, in his own person, because 
he maintained that the whole penalty of the divine law, for 
the sin of the whole world, was suffered by the Lord Jesus, 
as the head of every man. He allowed, notwithstanding, 
that the natural consequences of sin would inevitably follow 
transgression, as we see is the case by every day's observa- 
tion. So, likewise, was the Rev. Elhanan Winchester called 
a Universalist, and he called himself so, although his views 
respecting a state of retribution, and the sufferings to which 
the wicked in the world to come will be subjected, were 
widely different from those entertained by Mr. Murray. Mr. 
Winchester believed in a place of material fire and brim- 
stone, where the wicked would endure a torment as intense 
as has been represented by those Christians who believe in 
endless misery. But, as he believed that all these sufferings 
will end, though they might continue for many thousand 
years, and that those miserable wretches will at last be sub- 
dued and reconciled to th^ divyae government, and be happy, 
he was denominated a Universalist. 

"The Rev. Dr. Huntington is ranked a Universalist, 
equally with those who have been named ; but he believed 
in no punishment hereafter, being Calvinistic in his views of 
the demerit of sin, and of the atonement made by Christ, 



UNIVERSALISTS. 101 

" From the commencement of the denomination of Univer- 
salists in this country, there has been a difference of opinion 
respecting the doctrine of rewards and punishments, among 
both the clergy and the laity belonging to the connection. 
But this difference was not considered, in those times, a good 
reason for a distinction of either name, denomination, or fel- 
lowship. All united in the cheering hope that, in the fulness 
of the dispensation of times, sin will be finished, transgression 
ended, and all moral intelligences reconciled to God, in true 
holiness and everlasting happiness. A view so grand and 
glorious, so full of comfort, of joy, and of peace, and so tri- 
umphant, was sufficiently powerful to draw together all who 
enjoyed it, and to hold them together as a denomination 
distinct from all those who hold the unmerciful doctrine of 
endless punishment. 

" When the General Convention of the New England States, 
professing the doctrine of universal salvation, appointed a 
committee to draft articles of faith and a constitution, by 
which it might be known and distinguished from other reli- 
gious sects, care was taken to appoint on that committee 
brethren whose views differed respecting the subject of a 
future state of rewards and punishments. The worthy and 
fondly-remembered brother Walter Ferriss, who penned that 
instrument, was a believer in future rewards and punishments ; 
but he so wrote that confession of faith as to comprehend the 
full belief of universal salvation, without making any distinc- 
tion between the belief of future punishment, or no future 
punishment. And it is well remembered that this circum- 
stance was, at the time of accepting the report of the com- 
mittee, viewed as one of its excellences. 

" It seems improper to give so much weight to different 
opinions, which differ not in principle, but in circumstances 
only, as to constitute them walls of separation and disfellow- 
ship. If one believe that all misery ends with this mortal 
state, and another believe that it may continue twenty years 
after, and then come to an end, is there any real difference 
as to principle? All believe that our heavenly Father holds 
9* 



102 ROMAN CATHOLICS. 

all times and seasons, and all events, in his own power, and 
that he worketh all things after the counsel of his own will. 
And, moreover, all believe that God will have all men to be 
saved, and to come unto the knowledge of the truth. This 
constitutes us all Universalists, and calls on us to keep the 
unity of the spirit, and to walk in the bonds of peace." 



ROMAN CATHOLICS. 

The following Creeds and Rule of Faith contain the fun- 
damental principles of the Latin or Roman church. 

APOSTLES' CREED. 
" I believe in God the Father almighty, Creator of heaven 
and earth ; and in Jesus Christ, his only Son, our Lord, who 
was conceived by the Holy Ghost, born of the Virgin Mary, 
suffered under Pontius Pilate, was crucified, dead, and 
buried ; he descended into hell ; the third day he rose again 
from the dead ; he ascended into heaven, sitteth at the right 
hand of God the Father almighty; from thence he shall 
come to judge the living and the dead. I believe in the 
Holy Ghost ; the holy Catholic church ; the communion of 
saints ; the forgiveness of sins, the resurrection of the body ; 
and life everlasting. Amen." 

It is doubtful who composed the above Creed. It was not 
in common use in the church until the end of the fifth 
century. See King's History of the Apostles' Creed. 

THE SYMBOL, OR CREED OF ST. ATHANASIUS. 

" Whosoever will be saved, before all things it is necessary 
that he hold the Catholic faith ; 

" Which faith except every one do keep entire and invio- 
late, without doubt he shall perish everlastingly. 



ROMAN CATHOLICS. 103 

" Now, the Catholic faith is this — that we worship one God 
in Trinity, and Trinity in Unity. 

"Neither confounding the persons, nor dividing the sub- 
stance. 

" For one is the person of the Father, another of the Son, 
another of the Holy Ghost. 

" But the Godhead of the Father, and of the Son, and of 
the Holy Ghost, is all one, the glory equal, the majesty co- 
eternal. 

" Such as the Father is, such is the Son, and such is the 
Holy Ghost. 

" The Father is uncreated, the Son is uncreated, and the 
Holy Ghost uncreated. 

" The Father incomprehensible, the Son incomprehensible, 
and the Holy Ghost incomprehensible. 

" The Father eternal, the Son eternal, and the Holy Ghost 
eternal. 

" And yet they are not three Eternals, but one Eternal. 

" As also they are not three Uncreated, nor three Incom- 
prehensibles; but one Uncreated, and one Incomprehensible. 

" In like manner, the Father is almighty, the Son almighty, 
and the Holy Ghost almighty. 

" And yet they are not three Almighties, but one Almighty. 

" So the Father is God, the Son is God, and the Holy 
Ghost is God. 

" And yet they are not three Gods, but one God. 

" So likewise the Father is Lord, the Son is Lord, and the 
Holy Ghost is Lord. 

" And yet they are not three Lords, but one Lord, 

" For, as we are compelled by the Christian truth to ac- 
knowledge every person by himself to be God and Lord, 

" So we are forbidden by the Catholic religion to say there 
are three Gods or three Lords. 

" The Father is made of no one, neither created nor be- 
gotten. 

" The Son is from the Father alone, not made, nor created, 
but begotten. 



104 ROMAN CATHOLICS. 

" The Holy Ghost is from the Father and the Son, not 
made, nor created, nor begotten, but proceeding. 

" So there is one Father, not three Fathers ; one Son, not 
three Sons ; one Holy Ghost, not three Holy Ghosts. 

"And in this Trinity there is nothing before or after, 
nothing greater or less ; but the whole three Persons are co- 
eternal to one another, and coequal. 

" So that in all things, as has been already said above, the 
Unity is to be worshipped in Trinity, and the Trinity in Unity. 

" He, therefore, that will be saved, must thus think of the 
Trinity. 

" Furthermore, it is necessary to everlasting salvation, that 
he also believe rightly the incarnation of our Lord Jesus 
Christ. 

"Now, the right faith is, that we believe and confess that 
our Lord Jesus Christ, the Son of God, is both God and 
Man. 

" He is God of the substance of his Father, begotten be- 
fore the world ; and he is Man of the substance of his mother, 
born in the world. 

" Perfect God and perfect Man ; of a rational soul, and 
human flesh subsisting. 

" Equal to the Father according to his Godhead, and less 
than the Father according to his Manhood. 

"Who, although he be both God and Man, yet he is not 
two, but one Christ. 

" One, not by the conversion of the Godhead into flesh, 
but by the taking of the Manhood unto God. 

" One altogether, not by confusion of substance, but by 
unity of person. 

"For as the rational soul and the flesh is one man, so God 
and Man is one Christ. 

" Who suffered for our salvation, descended into hell, rose 
again the third day from the dead. 

" He ascended into heaven : he sitteth at the right hand 
of God the Father almighty ; thence he shall come to judge 
the living and dead. 



ROMAN CATHOLICS. 105 

" At whose coming all men shall rise again with their 
bodies, and shall give an account of their own works. 

" And they that have done good shall go into life everlast- 
ing, and they that, have done evil into everlasting fire. 

" This is the Catholic faith, which except a man believe 
faithfully and steadfastly, he cannot be saved. 

" Glory be to the Father, and to the Son, and to the Holy 
Ghost. As it was in the beginning, is now, and ever shall 
be, one God, world without end. Amen." 

This Creed is said to have been drawn up in the fourth 
century. " It obtained in France about A. D. 850, and was 
received in Spain and Germany about one hundred and 
eighty years later. We have clear proofs of its being sung 
alternately in the English churches in the tenth century. It 
was in common use in some parts of Italy in 960, and was 
received at Rome about A. D. 1014." This Creed is re- 
tained by the church of England, but the Protestant Episco 
pal churches in the United States have rejected it, 

THE NICENE CREED. 

" Credo in unum Deum, Patrem omnipotentem, Factorerr 
cceli et terrse, visibilium omnium et invisibilium. Et in unum 
Dominum Jesum Christum, Filium Dei unigenitum. Et ex 
Patre natum, ante omnia saecula. Deum de Deo, Lumen de 
Lumine, Deum verum de Deo vero, genitum, non factum ; 
consubstantialem Patri, per quern omnia facta sunt. Qui 
propter nos homines, et propter nostram salutem, descendit 
de ccelis. Et incarnatus est de Spiritu Sancto ex Maria 
Virgine ; ET HOMO FACTUS EST : crucifixus etiam pro 
nobis sub Pontio Pilato, passus, et sepultus est. Et resur- 
rexit tertia die, secundum Scripturas. Et ascendit in coelum, 
sedet ad dexteram Patris. Et iterum venturus est cum gloria 
judicare vivos et mortuos ; cujus regni non erit finis. Et in 
Spiritum Sanctum, Dominum et Vivificantem ; qui ex Patre 
Filioque procedit. Qui cum Patre et Filio simul adoratur 
et conglorificatur ; qui locutus est per Prophetas. Et imam, 



106 ROMAN CATHOLICS. 

Sanctam, Catholicam, et Apostolicam Ecclesiam. Confiteor 
unum Baptisma, in remissionem peccatorum. Et expecto res- 
urrectionem mortuorum. Et vitam venturi sseculi. Amen." 

TRANSLATION. 

"I believe in one God, the Father almighty, Maker of 
heaven and earth, of all things visible and invisible. And in 
one Lord Jesus Christ, the only-begotten Son of God. And 
born of the Father, before all ages. God of God, Light of 
Light, true God of true God, begotten, not made ; consub- 
stantial to the Father, by whom all things were made. Who 
for us men, and for our salvation, came down from heaven. 
And was incarnated by the Holy Ghost of the Virgin Mary ; 
AND HE WAS MADE MAN : was crucified also under 
Pontius Pilate ; he suffered, and was buried. And the third 
day he rose again, according to the Scriptures. And he 
ascended into heaven. Sits at the right hand of the Father. 
And he is to come again with glory to judge the living and 
the dead; of whose kingdom there shall be no end. And in 
the Holy Ghost, the Lord and Giver of Life, who proceeds 
from the Father and the Son, who, together with the Father 
and the Son, is adored and glorified; who spoke by the 
Prophets. And One, Holy, Catholic, and Apostolical 
Church. I confess one Baptism, for the remission of sins. 
And I look for the resurrection of the dead ; and the life of 
the world to come. Amen." 

This Creed was adopted at Constantinople, A. D. 381. It 
is used in the Protestant Episcopal churches in England, and 
occasionally in those of the United States. 

The foregoing Creeds are copied from Catholic books. 

The Catholics, both in Europe and America, acknowledge 
the following Rule is " all that, and only that, belongs to 
Catholic belief, which is revealed in the word of God, and 
which is proposed by the Catholic church to all its members, 
to be believed with divine faith," 



ROMAN CATHOLICS. 107 

" Guided by this certain criterion," they say, " we profess 
to believe, 

1. " That Christ has established a church upon earth, 
and that this church is that which holds communion 
with the see of Rome, being one, holy, Catholic, and 
apostolical. 

2. " That we are obliged to hear this church; and, there- 
fore, that she is infallible, by the guidance of Almighty God, 
in her decisions regarding faith. 

3. " That St. Peter, by divine commission, was ap- 
pointed the head of this church, under Christ, its Founder ; 
and that the pope, or bishop of Rome, as successor to St. 
Peter, has always been, and is, at present, by divine right, 
head of this church. 

4. " That the canon of the Old and New Testament, as 
proposed to us by this church, is the word of Gcd ; as also 
such traditions, belonging to faith and morals, which, being 
originally delivered by Christ to his apostles, have been pre- 
served by constant succession. 

5. "That honor and veneration are due to the angels of 
God and his saints ; that they offer up prayers to God for us ; 
that it is good and profitable to have recourse to their inter- 
cession ; and that the relics, or earthly remains, of God's 
particular servants, are to be held in respect. 

6. " That no sins ever were, or can be, remitted, unless 
by the mercy of God, through Jesus Christ ; and, therefore, 
that man's justification is the work of divine grace. 

7. " That the good works which we do, receive their 
whole value from the grace of God ; and that, by such works, 
we not only comply with the precepts of the divine law, but 
that we thereby likewise merit eternal life. 

8. " That, by works done in the spirit of penance, we can 
make satisfaction to God for the temporal punishment which 
often remains due, after our sins, by the divine goodness, 
have been forgiven us. 

9. " That Christ has left to his church a power of 



108 ROMAN CATHOLICS. 

granting indulgences, that is, a relaxation from such tem- 
poral chastisement only, as remains due after the divine 
pardon of sin ; and that the use of such indulgences is 
profitable to sinners. 

10. " That there is a purgatory, or middle state ; and that 
the souls of imperfect Christians, therein detained, are helped 
by the prayers of the faithful. 

11. "That there are seven sacraments, all instituted by 
Christ — baptism, confirmation, eucharist, penance, extreme 
unction, holy order, matrimony. 

12. " That, in the most holy sacrament of the eucharist, 
there is truly, really, and substantially, the body and blood, 
together with the soul and divinity, of our Lord Jesus 
Christ. 

13. " That, in this sacrament, there is, by the omnipotence 
of God, a conversion, or change, of the whole substance of 
the bread into the body of Christ, and of the whole substance 
of the wine into his blood, which change we call Transub- 

STANTIATION. 

14. " That, under either kind, Christ is received whole 
and entire. 

15. " That, in the mass, or sacrifice of the altar, is offered 
to God a true, proper, and propitiatory, sacrifice for the living 
and the dead. 

16. " That, in the sacrament of penance, the sins we fall 
into after baptism are, by the divine mercy, forgiven us. 

" These are the great points of Catholic belief, by which 
we are distinguished from other Christian societies; and 
these, only, are the real and essential tenets of our religion. 
We admit, also, the other grand articles of revealed and nat- 
ural religion, which the gospel and the light of reason have 
manifested to us. To these we submit, as men and as Chris- 
tians, and to the former as obedient children of the Catholic 
church." 



BEREANS. 109 



BEREANS. 



The Bereans are a sect of Protestant dissenters from the 
church of Scotland, who take their title from, and profess 
to follow the example of, the ancient Bereans, in building 
their system of faith and practice upon the Scriptures alone, 
without regard to any human authority whatever. The Be- 
reans first assembled, as a separate society of Christians, in 
the city of Edinburgh, in the autumn of 1773. Mr. Barclay, 
a Scotch clergyman, was the founder of this sect. 

The Bereans agree with the great majority of Christians 
respecting the doctrine of the Trinity, which they hold as a 
fundamental article ; and they also agree, in a great measure, 
with the professed principles of our Orthodox churches, 
respecting predestination and election, though they allege 
that these doctrines are not consistently taught. But they 
differ from the majority of all sects of Christians in various 
other important particulars, such as, — 

1. Respecting our knowledge of the Deity. Upon this 
subject, they say the majority of professed Christians stumble 
at the very threshold of revelation ; and, by admitting the 
doctrine of natural religion, natural conscience, natural 
notices, &,c, not founded upon revelation, or derived from it 
by tradition, they give up the cause of Christianity at once 
to the infidels, who may justly argue, as Mr. Paine, in fact, 
does, in his " Age of Reason," that there is no occasion for 
any revelation or word of God, if man can discover his nature 
and perfections from his works alone. But this, the Bereans 
argue, is beyond the natural powers of human reason ; and, 
therefore, our knowledge of God is from revelation alone ; 
and, without revelation, man would never have entertained 
an idea of his existence. 

2. With regard to faith in Christ, and assurance of salva- 
tion through his merits, they differ from almost all other sects 
whatsoever. These they reckon inseparable, or rather the 
same, because (they say) " God hath expressly declared, He 

10 



110 BEREANS. 

that believeth shall be saved; and, therefore, it is not only 
absurd, but impious, and, in a manner, calling God a liar, for 
a man to say, ' I believe the gospel, but have doubts, never- 
theless, of my own salvation.' " With regard to the various 
distinctions and definitions that have been given of different 
kinds of faith, they argue that there is nothing incompre- 
hensible or obscure in the meaning of this word, as used in 
Scripture ; but that, as faith, when applied to human testi- 
mony, signifies neither more nor less than the mere simple 
belief of that testimony as true, upon the authority of the 
testifier, so, when applied to the testimony of God, it signifies 
precisely " the belief of his testimony, and resting upon his 
veracity alone, without any kind of collateral support from 
concurrence of any other evidence or testimony whatever." 
And they insist that, as this faith is the gift of God alone, so 
the person to whom it is given is as conscious of possessing 
it, as the being to whom God gives life is of being alive ; and, 
therefore, he entertains no doubts, either of his faith, or his 
consequent salvation through the merits of Christ, who died 
and rose again for that purpose. In a word, they argue that 
the gospel would not be what it is held forth to be, — glad 
tidings of great joy, — if it did not bring full personal as- 
surance of eternal salvation to the believer; which assurance, 
they insist, is the present infallible privilege and portion of 
every individual believer of the gospel. 

3. Consistently with the above definition of faith, they say 
that the sin against the Holy Ghost, which has alarmed and 
puzzled so many in all ages, is nothing else but unbelief; and 
that the expression, " it shall not be forgiven, neither in this 
world nor that which is to come," means only that a person 
dying in infidelity would not be forgiven, neither under the 
former dispensation by Moses, (the then present dispensation, 
kingdom, or government, of God,) nor under the gospel dis- 
pensation, which, in respect of the Mosaic, was a kind of 
future world, or kingdom to come. 

4. The Bereans interpret a great part of the Old Testament 
prophecies, and, in particular, the whole of the Psalms, 



BEREANS. Ill 

excepting such as are merely historical or laudatory, to be 
typical or prophetical of Jesus Christ, his sufferings, atone- 
ment, mediation, and kingdom ; and they esteem it a gross 
perversion of these psalms and prophecies, to apply them to 
the experiences of private Christians. In proof of this, they 
not only urge the words of the apostle, that no prophecy is 
of any private interpretation, but they insist that the whole 
of the quotations from the ancient prophecies in the New 
Testament, and particularly those from the Psalms, are ex- 
pressly applied to Christ. In this opinion, many other classes 
of Protestants agree with them. 

5. Of the absolute, all-superintending sovereignty of the 
Almighty, the Bereans entertain the highest idea, as well as 
of the uninterrupted exertion thereof over all his works, in 
heaven, earth, and hell, however unsearchable by his crea- 
tures. A God without election, they argue, or choice in all 
his works, is a God without existence, a mere idol, a nonenti- 
ty. And to deny God's election, purpose, and express will, 
in all his works, is to make him inferior to ourselves. 

The Bereans consider infant baptism as a divine ordinance, 
instituted in the room of circumcision, and think it absurd 
to suppose that infants, who, all agree, are admissible to the 
kingdom of God in heaven, should, nevertheless, be incapable 
of being admitted into his visible church on earth. 

They commemorate the Lord's supper generally once a 
month ; but, as the words of the institution fix no particular 
period, they sometimes celebrate it oftener, and sometimes at 
more distant periods, as it may suit their general convenience. 
They meet every Lord's day, for the purpose of preaching, 
praying, and exhorting to love and good works. With re- 
gard to admission and exclusion of members, their method is 
very simple : when any person, after hearing the Berean doc- 
trines, professes his belief and assurance of the truths of the 
gospel, and desires to be admitted into their communion, he 
is cheerfully received upon his profession, whatever may have 
been his former manner of life. But, if such a one should 
afterwards draw back from his good profession or practice, 



112 MATERIALISTS. 

they first admonish him, and, if that has no effect, they leave 
him to himself. They do not think that they have any power 
to deliver a backsliding brother to Satan ; that text, and 
other similar passages, such as, " Whatsoever ye shall bind on 
earth shall be bound in heaven," &-c, they consider as re- 
stricted to the apostles, and to the inspired testimony alone, 
and not to be extended to any church on earth, or any num- 
ber of churches, or of Christians, whether decided by a ma- 
jority of votes, or by unanimous voices. Neither do they 
think themselves authorized, as a Christian church, to inquire 
into each other's political opinions, any more than to examine 
into each other's notions of philosophy. 

They both recommend and practise, as a Christian duty, 
submission to lawful authority ; but they do not think that a 
man, by becoming a Christian, or joining their society, is 
under any obligation, by the rules of the gospel, to renounce 
his right of private judgment upon matters of public or pri- 
vate importance. Upon all such subjects, they allow each 
other to think and act as each may see it his duty ; and they 
require nothing more of the members, than a uniform and 
steady profession of the apostolic faith, and a suitable walk 
and conversation. (See Acts 17 : 11. Rom. 10 :9.) 

The Berean doctrines have found converts in various parts 
of Europe and America, 



MATERIALISTS. 

Materialists are those who maintain that the soul of man 
is material, or that the principle of perception and thought is 
not a substance distinct from the body, but the result of 
corporeal organization. There are others called by this name 
who have maintained that there is nothing but matter in the 
universe. 

The followers of the late Dr. Priestley are considered as 



MATERIALISTS. 113 

Materialists, or philosophical Necessarians. According to 
the doctor's writings, he believed, — 

1. That man is no more than what we now see of him ; 
his being commenced at the time of his conception, or per- 
haps at an earlier period. The corporeal and mental facul- 
ties, inhering in the same substance, grow, ripen, and decay 
together ; and whenever the system is dissolved, it continues 
in a state of dissolution, till it shall please that Almighty Be- 
ing who called it into existence, to restore it to life again. 
For if the mental principle were, in its own nature, immate- 
rial and immortal, all its peculiar faculties would be so too; 
whereas we see that every faculty of the mind, without excep- 
tion, is liable to be impaired, and even to become wholly 
extinct, before death. Since, therefore, all the faculties of 
the mind, separately taken, appear to be mortal, the substance 
or principle, in which they exist, must be pronounced mortal 
too. Thus we might conclude that the body was mortal, 
from observing that, all the separate senses and limbs were 
liable to decay and perish. 

This system gives a real value to the doctrine of the resur- 
rection from the dead, which is peculiar to revelation ; on 
which alone the sacred writers build all our hope of future 
life ; and it explains the uniform language of the Scriptures, 
which speak of one day of judgment for all mankind, and 
represent all the rewards of virtue, and all the punishments of 
vice, as taking place at that awful day, and not before. In 
the Scriptures, the heathen are represented as without hope, 
and all mankind as perishing at death, if there be no resur- 
rection of the dead. 

The apostle Paul asserts, in 1 Cor. 15 : 16, that " if the 
dead rise not, then is not Christ risen ; and if Christ be not 
raised, your faith is vain, ye are yet in your sins: then they 
also who are fallen asleep in Christ are perished." And 
again, verse 32, " If the dead rise not, let us eat and drink, 
for to-morrow we die." In the whole discourse, he does not 
even mention the doctrine of happiness or misery without the 
body. 

10* 



114 MATERIALISTS. 

If we search the Scriptures for passages expressive of the 
state of man at death, we shall find such declarations as ex- 
pressly exclude any trace of sense, thought, or enjoyment. 
{See Ps. 6 : 5. Job 14 : 7, &c.) 

2. That there is some fixed law of nature respecting the 
will, as well as the other powers of the mind, and every thing 
else in the constitution of nature ; and consequently that it is 
never determined without some real or apparent cause foreign 
to itself, i. e., without some motive of choice; or that mo- 
tives influence us in some definite and invariable manner, 
so that every volition, or choice, is constantly regulated and 
determined by what precedes it ; and this constant determi- 
nation of mind, according to the motives presented to it, is 
what is meant by its necessary determination. This being 
admitted to be fact, there will be a necessary connection be- 
tween all things past, present, and to come, in the way of 
proper cause and effect, as much in the intellectual as in the 
natural world; so that, according to the established laws of 
nature, no event could have been otherwise than it has been, 
or is to be, and therefore all things past, present, and to come, 
are precisely what the Author of Nature really intended them 
to be, and has made provision for. 

To establish this conclusion, nothing is necessary but that 
throughout all nature the same consequences should invaria- 
bly result from the same circumstances. For if this be ad- 
mitted, it will necessarily follow that, at the commencement 
of any system, since the several parts of it, and their respec- 
tive situations, were appointed by the Deity, the first change 
would take place according to a certain rule established by 
himself, the result of which would be a new situation ; after 
which the same laws containing another change would suc- 
ceed, according to the same rules, and so on forever ; every 
new situation invariably leading to another, and every event, 
from the commencement to the termination of the system, 
being strictly connected, so that, unless the fundamental laws 
of the system were changed, it would be impossible that any 
event should have been otherwise than it was. In all these 



ARMINIANS. ^ 115 

cases, the circumstances preceding any change are called the 
causes of that change ; and, since a determinate event, or 
effect, constantly follows certain circumstances, or causes, 
the connection between cause and effect is concluded to be 
invariable, and therefore necessary. 

It is universally acknowledged that there can be no effect 
without an adequate cause. This is even the foundation on 
which the only proper argument for the being of a God rests. 
And the Necessarian asserts that if, in any given state of 
mind, with respect both to dispositions and motives, two 
different determinations, or volitions, be possible, it can be 
on no other principle, than that one of them should come 
under the description of an effect without a cause ; just as if 
the beam of a balance might incline either way, though load- 
ed with equal weights. And if any thing whatever — even 
a thought in the mind of man — could arise without an ade- 
quate cause, any thing else — the mind itself, or the whole 
universe — might likewise exist without an adequate cause. 

This scheme of philosophical necessity implies a chain of 
causes and effects established by infinite wisdom, and termi- 
nating in the greatest good of the whole universe ; evils of all 
kinds, natural and moral, being admitted, as far as they con- 
tribute to that end, or are in the nature of things inseparable 
from it. Vice is productive, not of good, but of evil, to us, 
both here and hereafter, though good may result from it to 
the whole system ; and, according to the fixed laws of nature, 
our present and future happiness necessarily depends on our 
cultivating good dispositions. 



ARMINIANS. 

Those persons who follow the doctrines of Arminius, who 
was pastor at Amsterdam, and afterwards professor of divinity 
at Leyden. Arminius had been educated in the opinions of 
Calvin ; but, thinking the doctrine of that great man, with 
regard to free will, predestination, and grace, too severe, he 



116 ARMINIANS. 

began to express his doubts concerning them in the year 
1591, and, upon further inquiry, adopted the sentiments of 
those whose religious system extends the love of the Supreme 
Being and the merits of Jesus Christ to all mankind. 

The distinguishing tenets of the Arminians may be com- 
prised in the five following articles relative to predestination, 
universal redemption, the corruption of man, conversion, and 
perseverance, viz. : — 

" 1. That God determined to bestow pardon and present 
salvation on all who repent and believe in Christ, and final 
salvation on all who persevere to the end, and to inflict ever- 
lasting punishment on those who should continue in their 
unbelief, and resist his divine succors ; so that election was 
conditional, and reprobation, in like manner, the result of 
foreseen infidelity and persevering wickedness. (See Ezek. 
18 : 30—32. Acts 17 : 24—30. Matt. 23 : 37. Rom. 2 : 4, 
5 ; 5 : 18. 1 Tim. 11 : 1—4. 2 Pet. 1 : 10 ; 3:9.) 

" 2. That Jesus Christ, by his sufferings and death, made 
an atonement for the sins of all mankind in general, and of 
every individual in particular ; that, however, none but those 
who believe in him can be partakers of divine benefits. (See 
John 2:2; 3 : 16, 17. Heb. 2 : 9. Isa. 50 : 19, 20. 1 
Cor. 8 : 11.) 

" 3. That true faith cannot proceed from the exercise of 
our natural faculties and powers, nor from the force and 
operation of free will ; since man, in consequence of his nat- 
ural corruption, is incapable either of thinking or doing any 
good thing ; and that, therefore, it is necessary, in order to 
his conversion and salvation, that he be regenerated and re- 
newed by the operation of the Holy Ghost, which is the gift 
of God through Jesus Christ. 

"4. That this divine grace, or energy, of the Holy Ghost, 
begins and perfects every thing that can be called good in 
man, and, consequently, all good works are to be attributed 
to God alone ; that, nevertheless, this grace is offered to all, 
and does not force men to act against their inclinations, but 
may be resisted, and rendered ineffectual, by the perverse will 



METHODISTS. 117 

of the impenitent sinner. Some modern Arminians interpret 
this and the last article with a greater latitude. (See Isa. 1 : 
16. Deut. 10 : 16. Eph. 4 : 22.) 

" 5. That God gives to the truly faithful, who are regenera- 
ted by his grace, the means of preserving themselves in this 
state." 

The first Arminians, indeed, had some doubt with 
respect to the closing part of the latter article ; but their 
followers uniformly maintain, " that the regenerate may lose 
true, justifying faith, fall from a state of grace, and die in their 
sins." (See Heb. 6 : 4—6. 2 Pet. 2 : 20, 21. Luke 21 : 
35. 2 Pet. 3 : 17.) 



METHODISTS, 

OR 

THE METHODIST EPISCOPAL CHURCH. 

This denomination arose in England, in 1729, and derived 
their name from the exact regularity of their lives. In 1741, 
they divided into two parties, under George Whitefield and 
John Wesley. The former adopted the sentiments of Calvin, 
and the latter those of Arminius. The Arminian class com- 
pose the great body of Methodists in this country and in 
Great Britain. Both of those men were eminently distin- 
guished for the variety and extent of their labors. 

The following are the articles of religion, as published in 
the " Doctrines and Discipline of the Methodist Episcopal 
Church : " — 

"I. There is but one living and true God, everlasting, 
without body or parts, of infinite power, wisdom, and good- 
ness ; the Maker and Preserver of all things, visible and in- 
visible. And in unity of this Godhead, there are three per- 
sons, of one substance, power, and eternity — the Father, the 
Son, and the Holy Ghost. 



118 METHODISTS, OR THE 

" 2. The Son, who is the Word of the Father, the very and 
eternal God, of one substance with the Father, took man's 
nature in the womb of the blessed Virgin ; so that two whole 
and perfect natures, that is to say, the Godhead and manhood, 
were joined together in one person, never to be divided, 
whereof is one Christ, very God and very man, who truly 
suffered, was crucified, dead, and buried, to reconcile his 
Father to us, and to be a sacrifice, not only for original guilt, 
but also for the actual sins of men. 

" 3. Christ did truly rise again from the dead, and took 
again his body, with all things appertaining to the perfection 
of man's nature, wherewith he ascended into heaven, and 
there sitteth, until he return to judge all men at the last day. 

" 4. The Holy Ghost, proceeding from the Father and the 
Son, is of one substance, majesty, and glory, with the Father 
and the Son, very and eternal God. 

" 5. The holy Scriptures contain all things necessary to 
salvation ; so that whatsoever is not read therein, nor may be 
proved thereby, is not to be required of any man, that it 
should be believed as an article of faith, or be thought requi- 
site or necessary to salvation. By the name of the holy 
Scriptures, we do understand those canonical books of the 
Old and New Testament, of whose authority was never any 
doubt in the church. [Here follow the names of the canoni- 
cal books of the Scriptures.] 

" 6. The Old Testament is not contrary to the New ; for, 
both in the Old and New Testament, everlasting life is 
offered to mankind by Christ, who is the only Mediator be- 
tween God and man, being both God and man. Wherefore 
they are not to be heard, who feign that the old fathers did 
look only for transitory promises. Although the law given 
from God by Moses, as touching ceremonies and rites, doth 
not bind Christians, nor ought the civil precepts thereof of 
necessity to be received in any commonwealth, yet, notwith- 
standing, no Christian whatsoever is free from the obedience 
of the commandments which are called moral. 

" 7. Original sin standeth not in the following of Adam, (as 
the Pelagians do vainly talk,) but it is the corruption of the 



METHODIST EPISCOPAL CHURCH. 119 

nature of every man, that naturally is engendered of the off- 
spring of Adam, whereby man is very far gone from original 
righteousness, and of his own nature inclined to evil, and that 
continually. 

" 8. The condition of man, after the fall of Adam, is such, 
that he cannot turn and prepare himself, by his own natural 
strength and works, to faith, and calling upon God ; where- 
fore we have no power to do good works, pleasant and accept- 
able to God, without the grace of God by Christ preventing 
us, that we may have a good will, and working with us when 
we have that good will. 

" 9. We are accounted righteous before God, only for 
the merit of our Lord and Savior Jesus Christ by faith, and 
not for our own works or deservings. Wherefore, that we 
are justified by faith only, is a most wholesome doctrine, and 
very full of comfort. 

" 10. Although good works, which are the fruits of faith, 
and follow after justification, cannot put away our sins, and 
endure the severity of God's judgments, yet are they pleas- 
ing and acceptable to God in Christ, and spring out of a true 
and lively faith, insomuch that by them a lively faith may 
be as evidently known, as a tree is discerned by its fruit. 

"11. Voluntary works, being over and above God's com- 
mandments, which are called works of supererogation, cannot 
be taught without arrogancy and impiety. For by them men 
do declare that they do not only render unto God as much as 
they are bound to do, but they do more for his sake than of 
bounden duty is required ; whereas Christ saith plainly, 
' When ye have done all that is commanded you, say, We 
are unprofitable servants.' 

" 12. Not every sin willingly committed after justification, 
is the sin against the Holy Ghost, and unpardonable. Where- 
fore, the grant of repentance is not to be denied to such as 
fall into sin after justification ; after we have received the 
Holy Ghost, we may depart from grace given, and fall into 
sin, and, by the grace of God, rise again, and amend our lives. 
And, therefore, they are to be condemned who say they can 



120 METHODISTS, OR THE 

no more sin as long as they live here, or deny the place of 
forgiveness to such as truly repent. 

"13. The visible church of Christ is a congregation of 
faithful men, in which the pure word of God is preached, and 
the sacraments duly administered according to Christ's ordi- 
nance, in all those things that of necessity are requisite to 
the same. 

" 14. The Romish doctrine concerning purgatory, pardon, 
worshipping and adoration as well of images as of relics, 
and also invocation of saints, is a fond thing, vainly invented, 
and grounded upon no warrant of Scripture, but repugnant 
to the word of God. 

" 15. It is a thing plainly repugnant to the word of God, 
and the custom of the primitive church, to have public prayer 
in the church, or to minister the sacraments, in a tongue not 
understood by the people. 

" 16. Sacraments ordained of Christ are not only badges 
or tokens of Christian men's profession, but rather they are 
certain signs of grace, and God's good-will towards us, by 
the which he doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm, our faith in him. 

" There are two sacraments ordained of Christ our Lord in 
the gospel ; that is to say, baptism and the supper of the Lord. 

" Those five commonly called sacraments — that is to 
say, confirmation, penance, orders, matrimony, and extreme 
unction — are not to be counted for sacraments of the gospel, 
being such as have partly grown out of the corrupt following 
of the apostles, and partly are states of life allowed in the 
Scriptures, but yet have not the like nature of baptism and 
the Lord's supper, because they have not any visible sign 
or ceremony ordained of God. 

" The sacraments were not ordained of Christ to be gazed 
upon, or to be carried about, but that we should duly use 
them. And in such only as worthily receive the same, they 
have a wholesome effect or operation ; but they that receive 
them unworthily, purchase to themselves condemnation, as 
St. Paul saith. (1 Cor. 11 : 29.) 



METHODIST EPISCOPAL CHUitCH. 121 

" 17. Baptism is not only a sign of profession, and mark of 
difference, whereby Christians are distinguished from others 
that are not baptized, but it is also a sign of regeneration, or 
the new birth. The baptism of young children is to be 
retained in the church. 

" 18. The supper of the Lord is not only a sign of the love 
that Christians ought to have among themselves one to another, 
but rather is a sacrament of our redemption by Christ's death ; 
insomuch that to such as rightly, worthily, and with faith, 
receive the same, the bread which we break is a partaking of 
the body of Christ, and likewise the cup of blessing is a par- 
taking of the blood of Christ. 

" Transubstantiation, or the change of the substance of 
bread and wine in the supper of our Lord, cannot be proved by 
Holy Writ, but is repugnant to the plain words of Scripture, 
overthroweth the nature of a sacrament, and hath given occa- 
sion to many superstitions. 

" The body of Christ is given, taken, and eaten, in the sup- 
per, only after a heavenly and scriptural manner. And the 
means whereby the body of Christ is received and eaten in 
the supper, is faith. 

" The sacrament of the Lord's supper was not by Christ's 
ordinance reserved, carried about, lifted up, or worshipped. 

"19. The cup of the Lord is not to be denied to the lay 
people ; for both the parts of the Lord's supper, by Christ's 
ordinance and commandment, ought to be administered to all 
Christians alike. 

" 20. The offering of Christ, once made, is that perfect 
redemption, propitiation, and satisfaction, for all the sins 
of the whole world, both original and actual ; and there is 
none other satisfaction for sin but that alone. Wherefore 
the sacrifice of masses, in the which it is commonly said that 
the priest doth offer Christ for the quick and the dead, to 
have remission of pain or guilt, is a blasphemous fable and 
dangerous deceit. 

" 21. The ministers of Christ were not commanded by God's 
11 



122 METHODISTS, OR THE 

law either to vow the estate of single life, or to abstract from 
marriage ; therefore it is lawful for them, as for all other 
Christians, to marry at their own discretion, as they shall 
judge the same to serve best to godliness. 

" 22. It is not necessary that rites and ceremonies should in 
all places be the same, or exactly alike ; for they have been 
always different, and may be changed according to the diver- 
sity of countries, times, and men's manners, so that nothing 
be ordained against God's word. Whosoever, through his 
private judgment, willingly and purposely doth openly break 
the rites and ceremonies of the church to which he belongs, 
which are not repugnant to the word of God, and are ordained 
and approved by common authority, ought to be rebuked 
openly, that others may fear to do the like, as one that offend- 
eth against the common order of the church, and woundeth 
the consciences of weak brethren. 

" Every particular church may ordain, change, and abolish, 
rites and ceremonies, so that all things may be done to edi- 
fication. 

" 23. The president, the congress, the general assemblies, 
the governors, and the councils of state, as the delegates of 
the people, are the rulers of the United States of America, 
according to the division of power made to them by the Con- 
stitution of the United States, and by the constitutions of their 
respective states. And the said states are a sovereign and 
independent nation, and ought not to be subject to any for- 
eign jurisdiction.* 

" 24. The riches and goods of Christians are not common, 
as touching the right, title, and possession, of the same, as 

* " As far as it respects civil affairs, we believe it the duty of Chris- 
tians, and especially all Christian ministers, to be subject to the 
supreme authority of the country where they may reside, and to use 
all laudable means to enjoin obedience to the powers that be ; and 
therefore it is expected that all our preachers and people, who may 
be under the British or any other government, will behave them- 
selves as peaceable and orderly subjects." 



METHODIST PROTESTANT CHURCH. 123 

some do falsely boast. Notwithstanding every man ought, of 
such things as he possesseth, liberally to give alms to the 
poor, according to his ability. 

" 25. As we confess that vain and rash swearing is forbidden 
Christian men by our Lord Jesus Christ and James his apos- 
tle, so we judge that the Christian religion doth not prohibit 
but that a man may swear when the magistrate requireth, in 
a cause of faith and charity, so it be done according to the 
prophet's teaching, in justice, judgment, and truth." 



METHODISTS, 

OR 

THE METHODIST PROTESTANT CHURCH. 

The Protestant Methodists adhere to the Wesleyan Meth- 
odist doctrines, but discard certain parts of the discipline, 
particularly those concerning episcopacy and the manner of 
constituting the general conference. They seceded from 
the Methodist Episcopal Church in 1830, and formed a con- 
stitution and discipline of their own. 

The following preamble and articles precede the consti- 
tution : — 

" We, the representatives of the associated Methodist 
churches, in general convention assembled, acknowledging 
the Lord Jesus Christ as the only Head of the church, and 
the word of God as the sufficient rule of faith and practice, 
in all things pertaining to godliness, and being fully persua- 
ded that the representative form of church government is the 
most scriptural, best suited to" our condition, and most con- 
genial with our views and feelings as fellow-citizens with the 
saints, and of the household of God ; and whereas, a written 
constitution, establishing the form of government, and secur- 
ing to the ministers and members of the church their rights 



124 METHODISTS. 

and privileges, is the best safeguard of Christian liberty : 
We, therefore, trusting in the protection of Almighty God, 
and acting in the name and by the authority of our constitu- 
ents, do ordain and establish, and agree to be governed by, 
the following elementary principles and constitution : — 

" 1. A Christian church is a society of believers in Jesus 
Christ, and is a divine institution. 

" 2. Christ is the only Head of the church, and the word 
of God the only rule of faith and conduct. 

" 3. No person who loves the Lord Jesus Christ, and 
obeys the gospel of God our Savior, ought to be deprived of 
church membership, 

" 4. Every man has an inalienable right to private judg- 
ment in matters of religion, and an equal right to express 
his opinion in any way which will not violate the laws of 
God, or the rights of his fellow-men. 

" 5. Church trials should be conducted on gospel princi- 
ples only ; and no minister or member should be excommu- 
nicated except for immorality, the propagation of unchristian 
doctrines, or for the neglect of duties enjoined by the word 
of God. 

" 6. The pastoral or ministerial office and duties are of 
divine appointment, and all elders in the church of God are 
equal ; but ministers are forbidden to be lords over God's 
heritage, or to have dominion over the faith of the saints. 

" 7. The church has a right to form and enforce such 
rules and regulations only as are in accordance with the 
holy Scriptures, and may be necessary or have a tendency 
to carry into effect the great system of practical Christianity. 

" 8. Whatever power may be necessary to the formation 
of rules and regulations, is inherent in the ministers and 
members of the church ; but so much of that power may be 
delegated, from time to time, upon a plan of representation, 
as they may judge necessary and proper. 

"9. It is the duty of all ministers and members of the 
church, to maintain godliness, and to oppose all moral evil. 

" 10. It is obligatory on ministers of the gospel to be 



PROTESTANTS SABELLIANS. 125 

faithful in the discharge of their pastoral and ministerial 
duties, and it is also obligatory on the members to esteem 
ministers highly for their works' sake, and to render them a 
righteous compensation for their labors. 

" 11. The church ought to secure to all her official bodies 
the necessary authority for the purposes of good government ; 
but she has no right to create any distinct or independent 
sovereignties." 

We omit the constitution, as the preceding elementary 
principles sufficiently develop the peculiarities of this 
denomination. 



PROTESTANTS. 

A name first given, in Germany, to those who adhered to 
the doctrine of Luther; because, in 1529, they protested 
against a decree of the emperor Charles V., and the diet of 
Spires, declaring that they appealed to a general council. 
The same name has also been given to the Calvinists, and 
is now become a common denomination for all sects which 
differ from the church of Rome. 



SABELLIANS. 

A sect, in the third century, that embraced the opinions of 
Sabellius, a philosopher of Egypt, who openly taught that 
there is but one person in the Godhead. 

The Sabellians maintained that the Word and the Holy 
Spirit are only virtues, emanations, or functions of the Deity, 
and held that he who is in heaven is the Father of all things; 
11* 



126 SANDEMANIANS. 

that he descended into the Virgin, became a child, and was 
born of her as a Son; and that, having accomplished the 
mystery of our salvation, he diffused himself on the apostles 
in tongues of fire, and was then denominated the Holy Ghost. 
This they explained by resembling God to the sun; the illu- 
minated virtue or quality of which was the Word, and its 
warming virtue the Holy Spirit. The Word, they taught, 
was darted, like a divine ray, to accomplish the work of 
redemption ; and that, being re-ascended to heaven, the influ- 
ences of the Father were communicated after a like manner 
to the apostles, 



SANDEMANIANS. 

So called from Mr. Robert Sandeman, a Scotchman, who 
published his sentiments in 1757. He afterwards came to 
America, and established societies at Boston, and other places 
in New England, and in Nova Scotia. 

This sect arose in Scotland about the year 1728, where it 
is distinguished at the present day by the name of Glassites, 
after its founder, Mr. John Glass, a minister of the established 
church. 

The Sandemanians consider that faith is neither more nor 
less than a simple assent to the divine testimony concerning 
Jesus Christ, delivered for the offences of men, and raised 
again for their justification, as recorded in the New Testa- 
ment. They also maintain that the word faith, or belief, is 
constantly used by the apostles to signify what is denoted by 
it in common discourse, viz., a persuasion of the truth of any 
proposition, and that there is no difference between believing 
any common testimony and believing the apostolic testimony, 
except that which results from the testimony itself, and the 
divine authority on which it rests. 

They differ from other Christians in their w T eekly adminis 



SANDEMANIANS. 127 

tration of the Lord's supper ; their love-feasts, of which every 
member is not only allowed, but required, to partake, and 
which consist of their dining together at each other's houses 
in the interval between the morning and afternoon service ; 
their kiss of charity, used on this occasion, at the admission 
of a new member, and at other times, when they deem it 
necessary and proper; their weekly collection, before the 
Lord's supper, for the support of the poor, and defraying 
other expenses ; mutual exhortation ; abstinence from blood 
and things strangled; washing each other's feet, when, as a 
deed of mercy, it might be an expression of love, the precept 
concerning which, as well as other precepts, they understand 
literally : community of goods, so far as that every one is to 
consider all that he has in his possession and power liable to 
the calls of the poor and the church; and the unlawfulness 
of laying up treasures upon earth, by setting them apart for 
anv distant, future, or uncertain use. They allow of public 
and private diversions, so -far as they are not connected with 
circumstances really sinful : but, apprehending a lot to be 
sacred, disapprove of lotteries, playing at cards, dice, &c. 

They maintain a plurality of elders, pastors, or bishops, in 
each church, and the necessity of the presence of two elders 
in every act of discipline, and at the administration of the 
Lord's supper. 

In the choice of these elders, want of learning and en- 
gagement in trade are no sufficient objections, if qualified 
according to the instructions given to Timothy and Titus ; 
but second marriages disqualify for the office ; and they are 
ordained by prayer and fasting, imposition of hands, and 
giving the right hand of fellowship. 

In their discipline they are strict and severe, and think 
themselves obliged to separate from communion and worship 
of all such religious societies as appear to them not to profess 
the simple truth for their only ground of hope, and who do 
not walk in obedience to it. (See John 13: 14, 15; 16: 13. 
Acts 6 : 7. Rom. 3 : 27 ; 4 : 4, 5 ; 16 : 16. 1 Cor. 16 : 20. 
2 Cor 4: 13. 1 Pet. 1:22.) 



128 ANTINOMIANS. 



ANTINOMIANS. 

As we elsewhere give the sentiments of the ancient Bere- 
ans, Pelagians, and Sabellians, it is proper to notice those 
of Agricola, an eminent doctor in the Lutheran church, who 
flourished about the middle of the sixteenth century. The 
word Antinomian is derived from two Greek words, signify- 
ing against law. 

It will be observed that the above names are used to denote 
sentiments or opinions, rather than sects or denominations. 

The principal doctrines of the Antinomians, together with 
a short specimen of the arguments made use of in their de- 
fence, are comprehended in the following summary : — 

" 1. That the law ought not to be proposed to the people 
as a rule of manners, nor used in the church as a means of 
instruction; and that the gospel alone is to be inculcated 
and explained, both in the churches and in the schools of 
learning. 

"For the Scriptures declare that Christ is not the law- 
giver ; as it is said, ' The law was given by Moses ; but 
grace and truth came by Jesus Christ.' Therefore the min- 
isters of the gospel ought not to teach the law. Christians 
are not ruled by the law, but by the spirit of regeneration ; 
according as it is said, ' Ye are not under the law, but under 
grace.' Therefore the law ought not to be taught in the 
church of Christ. 

"2. That the justification of sinners is an immanent and 
eternal act of God, not only preceding all acts of sin, but the 
existence of the sinner himself. 

" For nothing new can arise in God; on which account, he 
calls things that are not, as though they were ; and the apos- 
tle saith, ' Who hath blessed us with all spiritual blessings 
in heavenly places, in Christ Jesus, before the foundation of 
the world.' Besides, Christ was set up from everlasting, not 
only as the Head of the church, but as the surety of his 



ANTIN0M1AXS. 129 

people ; by virtue of which engagement, the Father decreed 
never to impute unto them their sins. (See 2 Cor. 5 : 19.) 

" 3. That justification by faith is no more than a mani- 
festation to us of what was done before we had a being. 

" For it is thus expressed, in Heb. 11:1: ' Now, faith is 
the substance of things hoped for, the evidence of things not 
seen.' We are justified only by Christ; but by faith we 
perceive it, and by faith rejoice in it, as we apprehend it to 
be our own. 

" 4. That men ought not to doubt of their faith, nor 
question whether they believe in Christ. 

" For we are commanded to ' draw near in full assurance 
of faith.' (Heb. 10 : 22.) ' He that believeth on the Son of 
God, hath the witness in himself,' (2 John 5: 10;) i. e., he 
has as much evidence as can be desired, 

" 5. That God sees no sin in believers ; and they are not 
bound to confess sin, mourn for it, or pray that it may be 
forgiven. 

" For God has declared, (Heb. 10 : 17,) ' Their sins and 
iniquities I will remember no more.' And in Jer. 50 : 20, 
■ In those days, and in that time, saith the Lord, the iniquity 
of Israel shall be sought for, and there shall be none ; and 
the sins of Judah, and they shall not be found ; for I will 
pardon them whom I reserve.' 

w 6. That God is not angry w T ith the elect, nor doth he 
punish them for their sins. 

" For Christ has made ample satisfaction for their sins. See 
Isaiah 53 : 5, ' He was wounded for our transgressions, he 
was bruised for our iniquities,' &c. And to inflict punish- 
ment once upon the surety, and again upon the believer, is 
contrary to the justice of God, as well as derogatory to the 
satisfaction of Christ, 

" 7. That by God's laying our iniquities upon Christ, he 
became as completely sinful as we, and we as completely 
righteous as Christ. 

" For Christ represents our persons to the Father ; and we 
represent the person of Christ to him. The loveliness of 



130 PELAGIANS. 

Christ is transferred to us. On the other hand, all that is 
hateful in our nature is put upon Christ, who was forsaken 
by the Father for a time. See 2 Cor. 5 : 21, ' He was made 
sin for us, who knew no sin ; that we might be made the 
righteousness of God in him.' 

"8. That believers need not fear either their own sins 
or the sins of others, since neither can do them any injury. 

" See Rom. 8 : 33, 34, < Who shall lay any thing to the 
charge of God's elect ? ' &c. The apostle does not say that 
they never transgress, but triumphs in the thought that no 
curse can be executed against them. 

i " 9. That the new covenant is not made properly with us, 
but with Christ for us ; and that this covenant is all of it a 
promise, having no conditions for us to perform ; for faith, 
repentance, and obedience, are not conditions on our part, 
but Christ's ; and he repented, believed, and obeyed for us. 

" For the covenant is so expressed, that the performance 
lies upon the Deity himself. ' For this is the covenant that I 
will make with the house of Israel, after those days, saith the 
Lord ; I will put my laws into their mind, and write them in 
their hearts ; and I will be to them a God, and they shall be 
to me a people.' Heb. 8 : 10. 

" 10. That sanctification is not a proper evidence of justi- 
fication. 

" For those who endeavor to evidence their justification by 
their sanctification, are looking to their own attainments, and 
not to Christ's righteousness, for hopes of salvation." 



PELAGIANS. 

A denomination which arose in the fifth century, so 
called from Pelagius, a monk, who looked upon the doctrines 
which were commonly received, concerning the original 
corruption of human nature, and the necessity of divine grace 



PRE-ADAMITES. 131 

to enlighten the understanding and purify the heart, as preju- 
dicial to the progress of holiness and virtue, and tending to 
establish mankind in a presumptuous and fatal security. He 
maintained the following doctrines : — 

u 1. That the sins of our first parents were imputed to them 
only, and not to their posterity ; and that we derive no cor- 
ruption from their fall, but are born as pure and unspotted 
as Adam came out of the forming hand of his Creator. 

" 2. That mankind, therefore, are capable of repentance 
and amendment, and of arriving to the highest degrees of 
piety and virtue, by the use of their natural faculties and 
powers. That, indeed, external grace is necessary to excite 
their endeavors, but that they have no need of the internal 
succors of the divine Spirit. 

" 3. That Adam was, by nature, mortal, and, whether he 
had sinned or not, would certainly have died. 

" 4. That the grace of God is given in proportion to our 
merits. 

"5. That mankind may arrive at a state of perfection in 
this life. 

" 6. That the law qualified men for the kingdom of heaven, 
and was founded upon equal promises with the gospel." 



PRE-ADAMITES. 

This denomination began about the middle of the sixteenth 
century. Their principal tenet is, that there must have been 
men before Adam. One proof of this they bring from Rom. 
5 : 12, 13, 14. The apostle says, " Sin was in the world till 
the law; " meaning the law given to Adam. But sin, it is 
evident, was not imputed, though it might have been commit- 
ted, till the time of the pretended first man. " For sin is not 
imputed when there is no laic." 



132 PREDESTINARIANS. ORTHODOX CREEDS. 

The election of the Jews, they say, is a consequence of the 
same system. It began at Adam, who is called their father 
or founder. God is also their Father, having espoused the 
Judaical church. The Gentiles are only adopted children, 
as being Pre-Adamites. Men (or Gentiles) are said to be 
made by the word of God. (Gen. 1 : 26, 27.) Adam, the 
founder of the Jewish nation, whose history alone Moses 
wrote, is introduced in the second chapter, as the workman- 
ship of God's own hands, and as created apart from other men. 

They argue thus : — Cain, having killed his brother Abel, 
was afraid of being killed himself. By whom 1 He married 
— yet Adam had then no daughter. What wife could he 
get 1 He built a town — what architects, masons, carpen- 
ters, and workmen, did he employ ] The answer to all these 
questions is in one word — Pre-Adamites. 

This reasoning is opposed by sundry texts of Scripture. 
(See Gen. 1 : 26 ; 2:7; 3 : 20. Mark 10 : 6. 1 Cor. 15 : 
45, 47.) 



PREDESTINARIANS 

Are those who believe that God, for his own glory, hath 
foreordained whatsoever comes to pass. (See Matt. 25 : 34. 
Rom. 8 : 29, 30. Eph. 1 : 3, 6, 11. 2 Tim. 1:9. 2 Thess. 
11 : 13. 1 Pet. 1:1,2. John 6 : 37 ; 17 : 2—24. Rev. 
13 : 8 ; 17 : 8. Dan. 4 : 35. 1 Thess. 5 : 19. Matt. 11 : 
26. Exod. 4 : 21. Prov. 16 : 4. Acts 13 : 48.) 



ORTHODOX CREEDS. 

Orthodoxy literally signifies correct opinions. The word 
is generally used to denote those who are attached to the 
Trinitarian scheme of Christian doctrine. 



ORTHODOX CREEDS. 133 

The following article is found in the " Spirit of the Pil- 
grims,'' vol. v. No. 1, and is supposed to have been written 
by the late Rev. Benjamin B. Wisner, D. D., pastor of the 
Old South church, Boston. 

The following summary contains the more material parts 
of the Orthodox faith. Those who embrace this system 
believe, — 

" That, since the fall of Adam, men are, in their natural 
state, altogether destitute of true holiness, and entirely de- 
praved. 

" That men, though thus depraved, are justly required to 
love God with all the heart, and justly punishable for disobe- 
dience ; or, in other words, they are complete moral agents, 
proper subjects of moral government, and truly accountable 
to God for their actions. 

" That in the unspeakable wisdom and love of God was 
disclosed a plan of redemption for sinful men. 

" That, in the development of this plan, God saw fit to 
reveal so much concerning the nature and the mode of the 
divine existence, as that he is manifested to his creatures as 
the Father, the Son, and the Holy Ghost; and that these 
three, each partaking of all the attributes of the Deity, and 
being entitled to receive divine worship and adoration, are 
the one living and true God. 

" That the Son of God, laying aside the glory which he 
had with the Father from everlasting, came down from 
heaven, took upon himself man's nature, and by his humilia- 
tion, sufferings, and death, made an atonement for the sins 
of the world. 

" That, in consequence of this atonement, the offer of par- 
don and eternal life was freely made to all; so that those 
who truly repent of sin, and believe in the Lord Jesus Christ, 
will be saved. 

" That men are naturally so averse to God and holiness, 
that, if left to themselves, they reject the offers of salvation, 
and neither repent of sin nor truly believe in a Savior. 
12 



134 ORTHODOX CREEDS. 

" That God, being moved with infinite love and compas- 
sion, sends forth the Holy Spirit, according to his sovereign 
pleasure, by whose beneficent energy an innumerable multi- 
tude of the human family are renewed, sanctified, and pre- 
pared for heaven; while others are suffered to pursue the 
course which they have freely chosen, and in which they 
obstinately persevere till the day of salvation is past. 

" That God, in his providential dispensations, in the 
bestowment of his saving mercy, and in his universal govern- 
ment, exhibits his adorable perfections, in such a manner 
as will call forth the admiration and love of all holy beings 
forever. 

" That believers are justified by faith, through the efficacy 
of the atonement, so that all claims of human merit, and all 
grounds of boasting, are forever excluded. 

" That the law of God is perpetually binding upon all 
moral beings, and upon believers not less than other men, as 
a rule of life ; and that no repentance is genuine unless it 
bring forth fruits meet for repentance, and no faith is saving 
unless it produce good works. 

" That those who have been renewed by the Spirit will be 
preserved by the power of God, and advanced in holiness 
unto final salvation. And, 

" That Christ, as the great King of the universe, the Lord 
and Proprietor of created beings, will judge the world at the 
last day, when the righteous will be received to life eternal, 
and the wicked will be consigned to endless punishment." 

" Since the reformation from Popery, those who profess to 
admit these doctrines, and others necessarily connected with 
them, and forming a part of the same system, have been 
denominated Orthodox, while to those who openly reject 
them, or any considerable part of them, this appellation has 
been denied. 

" It is not to be inferred, however, that the Orthodox have 
been, or are, entirely unanimous on the subject of religion. 
In matters comparatively unessential, and in their modes of 



ORTHODOX CREEDS. 135 

stating, explaining, and establishing essential truths, there 
has always been more or less a diversity. Thus persons 
may disagree as to the form of church government, or as to 
the mode of administering ordinances, and yet have an equal 
claim to be entitled Orthodox. Or persons may disagree in 
their interpretation of particular passages of Scripture, and 
as to the manner in which these bear on the doctrines of 
religion, without forfeiting their title to the some honorable 
appellation. For instance, one person may regard a particu- 
lar passage as proof conclusive of the divinity of Christ, 
while another may be in doubt respecting it, or may apply it 
differently, and yet both be firm believers in the divinity of 
Christ. Many passages which the old writers quoted as proof- 
texts, have, in the progress of critical science, been differently 
interpreted ; and yet the evidence in support of the Orthodox 
system, so far from being weakened in this way, has been 
constantly gaining strength. 

" Again : persons may disagree, to a certain extent, at least, 
in their statements and explanations of the most essential 
doctrines, and yet be properly and equally Orthodox. In 
illustration of this remark, several examples will be given. 

" All Orthodox Christians believe in the full inspiration of 
the sacred Scriptures ; or that the holy men, through whose 
instrumentality the world originally received these Scriptures, 
spake and wrote " as they were moved by the Holy Ghost." 
They believe in this as a fact of the utmost importance. 
But there have been various modes of stating, explaining, and 
illustrating this fact. Some, for instance, have spoken of 
two or three kinds of inspiration ; others have insisted that 
there can be but one kind ; while others have thought it bet- 
ter to state the subject in general terms, without attempting 
very minutely to define or explain them. 

" All Orthodox Christians believe in the doctrine of the 
Trinity, or that the one God exists in a threefold distinction, 
commonly called persons, — the Father, the Son, and the 
Holy Ghost. They believe this as a revealed fact, and as an 
essential part of the Christian doctrine. But how differently 



136 ORTHODOX CltEEDS. 

has this fact been stated by different individuals! What 
different explanations have been put upon it ! While not a 
few have preferred to leave the subject — as God seems to 
have left it — altogether unexplained. 

"All Orthodox Christians believe in the universality of God's 
eternal purposes, in the certainty of their execution, and that 
they are so executed as not to obstruct or impair the free 
agency of man. But respecting the manner of God's execu- 
ting his purposes, — whether by the instrumentality of mo- 
tives, or by a direct efficiency, — persons having equal claims 
to the appellation of Orthodox, have not been agreed. 

" All the Orthodox believe in the natural and entire depravi- 
ty of man ; or that, in consequence of the sin of his first pro- 
genitors, and previous to regeneration, every thing within 
him, going to constitute moral character, is sinful. But how 
many theories have been framed to account for the connec- 
tion of our sin with that of Adam ! And how many expla- 
nations have been put upon the doctrine of entire depravity I 
Some have made this depravity to extend to all the powers 
of the soul ; others have restricted it to our voluntary exer- 
cises and actions ; while others have confined it chiefly to a 
moral taste, disposition, or instinct, which is regarded as 
back of our voluntary exercises, and the source of them. 

" All the Orthodox believe in the doctrine of atonement; 
but all do not state or explain this important doctrine after 
the same manner. Some suppose the atonement of Christ to 
consist wholly in his obedience, others wholly in his suffer- 
ings, and others in both his obedience and sufferings. Some 
hold that Christ suffered the penalty of the law for sinners, 
and others that he only opened a way in which, on condition 
of repentance, this penalty may be remitted. Some think 
the atonement made only for the elect, while others regard it 
as the propitiation for the sins of the whole world. 

" The doctrine of instantaneous regeneration by the special 
operations of the Holy Spirit, is believed by all who have 
any claim to be called Orthodox. But this doctrine, like the 
others mentioned, is variously stated and explained. Some 



ORTHODOX CREEDS. 137 

consider man as entirely active in regeneration, others as 
entirely passive, and others as not entirely the one or the 
other. Some believe there is a holy principle implanted in 
regeneration, which ever afterwards remains in the heart of 
the subject, while others believe the change to consist in the 
commencement of holy exercises, which may be subsequent- 
} y interrupted, though not finally lost. As to the manner in 
which the Spirit operates in regeneration, there is also a 
difference of opinion ; some holding that he changes the 
heart by a direct efficiency, and others that this is done by 
the more powerful presentation and impression of motives. 

"Another doctrine of the Orthodox system is, that of justi- 
fication by faith in Christ. But this, also, has been different- 
ly stated and explained. Some think the believer justified 
by Christ's righteousness, others by the influence of his suf- 
ferings and death, and others by the joint efficacy of both his 
obedience and sufferings. Some believe justification to be 
the same as forgiveness, while others regard it as implying, 
not only forgiveness, but also a title to eternal life. 

" It is evident, from the examples here given, that, although 
Orthodoxy denotes a general system of important doctrines 
or facts on the subject of religion, it is not to be inferred, 
either by friends or foes, that Orthodox Christians are tied 
up to precisely the same views of subjects, or that there 
exists no diversity of sentiment among them. There is, and 
always has been, a diversity of sentiment, in regard not only 
to modes and forms, but to the statement, proofs, and expla- 
nations, of the most important doctrines. Some of them, to 
be sure, are little more than verbal ; but others are real, are 
fitted to excite interest, and are entitled to very serious con- 
sideration. Still, as they are all held in avowed consistency 
with that great series of facts which go to constitute the 
Orthodox system, they should not be regarded as placing 
their advocates beyond the proper limits of Orthodoxy. They 
constitute a wide field of important discussion, over which 
those who agree in holding the Head, — in holding the great 
doctrines of redemption by the blood of Christ, and of sanc- 
12* 



138 ANDOVER ORTHODOX CREED. 

tification by the Holy Spirit, — may freely and fraternally 
traverse. Modes and forms, the interpretation of passages, 
and explanations of particular doctrines, (so long as essential 
doctrines are not discarded,) may be discussed without the 
interruption of brotherly affection, and without the imputation 
and reproach of heresy. One person may hold that all 
Scripture is given by the inspiration of suggestion ; and 
another that, while some parts are the fruit of immediate 
suggestion, others may more properly be attributed to the 
inspiration of superintendence ; and neither should charge 
the other with denying the inspiration of the Scriptures, or 
with being a heretic, or an infidel. One person may insist 
that the passage in 1 John 5:7, is authentic Scripture, and 
strong proof of the doctrine of the Trinity ; and another may 
doubt this, or deny it altogether ; and neither should be 
charged with intentionally corrupting the Scriptures, or with 
being a Unitarian. One person may hold that God executes 
his immutable and eternal decrees by a direct efficiency, and 
another that he does it by the intervention of motives, and 
yet one be no more an Arminian than the other." 



ANDOVER ORTHODOX CREED. 

Everv. person appointed or elected a professor in the The- 
ological Institution at Andover, in the state of Massachusetts, 
shall, on the day of his inauguration into office, publicly make 
and subscribe the following Creed and Declaration : — 

CREED. 

" I believe that there is one, and but one, living and true 
God ; that the word of God, contained in the Scriptures of 
the Old and New Testament, is the only perfect rule of faith 
and practice; that, agreeably to those Scriptures, God is a 
Spirit, infinite, eternal, and unchangeable, in his being, wis- 
dom, power, holiness, justice, goodness, and truth ; that in 
the Godhead are three Persons, the Father, the Son, and 



ANDOVER ORTHODOX CREED. 139 

the Holy Ghost ; and that these Three are One GOD, the 
same in substance, equal in power and glory ; that God cre- 
ated man, after his own image, in knowledge, righteousness, 
and holiness: that the glory of God is man's chief end, and 
the enjoyment of God his supreme happiness ; that this en- 
joyment is derived solely from conformity of heart to the 
moral character and will of God ; that Adam, the federal 
head and representative of the human race, was placed in a 
state of probation, and that, in consequence of his disobe- 
dience, all his descendants were constituted sinners ; that, by 
nature, every man is personally depraved, destitute of holi- 
ness, mil ike and opposed to God ; and that, previously to the 
renewing agency of the Divine Spirit, all his moral actions 
are adverse to the character and glory of God ; that, being 
morally incapable of recovering the image of his Creator, 
which was lost in Adam, every man is justly exposed to eter- 
nal damnation ; so that, except a man be born again, he can- 
not see the kingdom of God ; that God, of his mere good 
pleasure, from all eternity, elected some to everlasting life, 
and that he entered into a covenant of grace, to deliver them 
out of this state of sin and misery by a Redeemer ; that the 
only Redeemer of the elect is the eternal Son of God, who, 
for this purpose, became man, and continues to be God and 
man, in two distinct natures, and one person, forever; that 
Christ, as our Redeemer, executeth the office of a Prophet, 
Priest, and King ; that, agreeably to the covenant of re- 
demption, the Son of God, and he alone, by his sufferings 
and death, has made atonement for the sins of all men ; that 
repentance, faith, and holiness, are the personal requisites in 
the gospel scheme of salvation ; that the righteousness of 
Christ is the only ground of a sinner's justification ; that 
this righteousness is received through faith; and that this 
faith is the gift of God ; so that our salvation is wholly of 
grace ; that no means whatever can change the heart of a 
sinner, and make it holy ; that regeneration and sanctification 
are effects of the creating and renewing agency of the Holy 
Spirit, and that supreme love to God constitutes the essen- 



140 ANDOVER ORTHODOX CREED. 

tial difference between saints and sinners; that, by con- 
vincing us of our sin and misery, enlightening our minds, 
working faith in us, and renewing our wills, the Holy Spirit 
makes us partakers of the benefits of redemption ; and that 
the ordinary means by which these benefits are communicated 
to us, are the word, sacraments, and prayer ; that repentance 
unto life, faith to feed upon Christ, love to God, and new 
obedience, are the appropriate qualifications for the Lord's 
supper; and that a Christian church ought to admit no per- 
son to its holy communion, before he exhibit credible evi- 
dence of his godly sincerity ; that perseverance in holiness is 
the only method of making our calling and election sure ; 
and that the final perseverance of saints, though it is the ef- 
fect of the special operation of God on their hearts, neces- 
sarily implies their own watchful diligence ; that they who 
are effectually called, do, in this life, partake of justification, 
adoption, and sanctification, and the several benefits which 
do either accompany or flow from them ; that the souls of 
believers are, at their death, made perfect in holiness, and do 
immediately pass into glory; that their bodies, being still 
united to Christ, will, at the resurrection, be raised up to 
glory, and that the saints will be made perfectly blessed in the 
full enjoyment of God, to all eternity ; but that the wicked 
will awake to shame and everlasting contempt, and, with 
devils, be plunged into the lake that burneth with fire and 
brimstone forever and ever. I moreover believe that God, ac- 
cording to the counsel of his own will, and for his own glory, 
hath foreordained whatsoever comes to pass, and that all 
beings, actions, and events, both in the natural and moral 
world, are under his providential direction; that God's de- 
crees perfectly consist with human liberty, God's universal 
agency with the agency of man, and man's dependence with 
his accountability ; that man has understanding and corporeal 
strength to do all that God requires of him ; so that nothing 
but the sinner's aversion to holiness prevents his salvation ; 
that it is the prerogative of God to bring good out of evil, 
and that he will cause the wrath and rage of wicked men 



AND0VER ORTHODOX CREED. 141 

and devils to praise him ; and that all the evil which has ex- 
isted, and will forever exist, in the moral system, will eventu- 
ally be made to promote a most important purpose, under the 
wise and perfect administration of that Almighty Being, 
who will cause all things to work for his own glory, and thus 
fulfil all his pleasure," 

DECLARATION. 

" And, furthermore, I do solemnly promise that I will open 
and explain the Scriptures to my pupils with integrity and 
faithfulness ; that I will maintain and inculcate the Christian 
faith, as expressed in the creed, by me now repeated, together 
with all the other doctrines and duties of our holy religion, 
so far as may appertain to my office, according to the best 
light God shall give me, and in opposition, not only to Athe- 
ists and Infidels, but to Jews, Papists, Mahometans, Arians, 
Pelagians, Antinomians, Arminians, Socinians, Sabellians, 
Unitarians, and Universalists, and to all heresies and errors, 
ancient and modern, w r hich may be opposed to the gospel of 
Christ, or hazardous to the souls of men; that, by my in- 
struction, counsel, and example, I will endeavor to promote 
true piety and godliness ; that I will consult the good of this 
Institution, and the peace of the churches of our Lord 
Jesus Christ on all occasions ; and that I will religiously con- 
form to the constitution and laws of this Seminary, and to 
the statutes of this foundation." 

The foregoing creed is considered a summary of what is 
commonly called the Assembly's Catechism. 

The Westminster Assembly met in London, in the reign 
of Charles I, A. D. 1643. It was a synod of learned divines, 
assembled by order of parliament, for the purpose of set- 
tling the government, liturgy, and doctrine, of the church 
of England. 



142 NEW HAVEN ORTHODOX CREED. 



NEW HAVEN ORTHODOX CREED. 

Considerable anxiety existed, a few years since, in regard 
to the Orthodoxy of the Rev. Dr. Taylor, professor of di- 
vinity at Yale College, at New Haven, in the state of Con- 
necticut. The following letter from Dr. Taylor to the 
Rev. Dr. Hawes, of Hartford, contains a full exposition of 
the religious views of that distinguished theologian : — 

Yale College, Feb. 1, 1832. 

" Dear Brother : 

"I thank you for yours of the 23d ult, in which 
you express your approbation of my preaching during the 
protracted meetings at Hartford. This expression of frater- 
nal confidence is grateful to me, not because I ever supposed 
that we differed in our views of the great doctrines of the 
gospel, but because, for some reason or other, an impression 
has been made, to some extent, that 1 am unsound in the 
faith. This impression, I feel bound to say, in my own view, 
is wholly groundless and unauthorized. You think, however, 
that ' I owe it to myself, to the institution with which I am 
connected, and to the Christian community, to make a frank 
and full statement of my views of some of the leading doc- 
trines of the gospel, and that this cannot fail to relieve the 
minds of many, who are now suspicious of my Orthodoxy.' 

" Here I must be permitted to say, that the repeated and 
full statements of my opinions, which I have already made to 
the public, would seem to be sufficient to prevent or remove 
such suspicions. The course you propose, however, may 
furnish information to some who would desire it before they 
form an opinion, as well as the means of correcting the 
misrepresentations of others. I therefore readily comply 
with your request, and submit to your disposal the following 
statement of my belief on some of the leading doctrines of 
the gospel. I believe, — . 

" 1. That there are three persons in one God, — the Far- 
ther, the Son, and the Holy Ghost, 



NEW HAVEN ORTHODOX CREED. 143 

"2. That the eternal purposes of God extend to all actual 
events, sin not excepted ; or that God foreordains whatsoever 
comes to pass, and so executes these purposes, as to leave the 
free moral agency of man unimpaired. 

" 3. That all mankind, in consequence of the fall of 
Adam, are born destitute of holiness, and are by nature 
totally depraved; in other words, that all men, from the 
commencement of moral agency, do, without the interposi- 
tion of divine grace, sin, and only sin, in all their moral 
conduct. 

"4. That an atonement for sin has been made for all 
mankind by the Lord Jesus Christ ; that this atonement was 
necessary to magnify the law, and to vindicate and unfold 
the justice of God in the pardon of sin ; and that the sinner 
who believes in the Lord Jesus Christ is freely justified 
on the ground of his atoning sacrifice, and on that ground 
alone. 

" 5. That the change in regeneration is a moral change, 
consisting in a new, holy disposition, or governing purpose 
of the heart, as a permanent principle of action ; in which 
change, the sinner transfers the supreme affection of his 
heart from all inferior objects to the living God, chooses him 
as the portion of his soul, and his service and glory as his 
supreme good, and thus, in respect to moral character, 
becomes a neio man. 

"6. That this moral change is never produced in the 
human heart by moral suasion, i. e., by the mere influence of 
truth and motives, as the Pelagians affirm, but is produced 
by the influence of the Holy Spirit, operating on the mind 
through the truth, and in perfect consistency with the nature 
of moral action, and laws of moral agency. 

" 7. That all men (in the words of the article of your 
church) may accept of the offers of salvation freely made to 
them in the gospel, but that no one will do this, except he be 
drawn by the Father. 

" 8. That the necessity of the influence of the Holy Spirit 
in regeneration results solely from the voluntary perverseness 



144 NEW HAVEN ORTHODOX CREED. 

of the sinner's heart, or disinclination to serve God, which, 
while it leaves him a complete moral agent, and without excuse 
for neglecting his duty, suspends his actual salvation on the 
sovereign will of God. 

" 9. That the renewing grace of God is special, in dis- 
tinction from that which is common, and is resisted by the 
sinful mind, inasmuch as it is that which is designed to 
secure, and does infallibly secure, the conversion of the 
sinner. 

" 10. That all who are renewed by the Holy Spirit are 
elected or chosen of God from eternity, that they should be 
holy, not on account of foreseen faith, or good works, but 
according to the good pleasure of his will. 

"11. That all who are renewed by the Holy Spirit, will, 
through his continual influence, persevere in holiness to the 
end, and obtain eternal life. 

" Such is my faith in respect to some of the leading doc- 
trines of the gospel. These doctrines I preach; these I 
teach in the theological department of this Seminary ; these 
I have repeatedly published to the world. With what truth 
or justice any regard me as a ' teacher of theology, introdu- 
cing heresy into our churches,' the candid can judge. 

" But it may be asked, whether, after all, there are not 
some points on which I differ from my brethren generally, 
or, at least, from some of them. I answer, — It would be 
strange if any two men should be found to agree exactly in 
all the minute matters of religious opinion. With respect, 
however, to what is properly considered the Orthodox or 
Calvinistic system of doctrines, as including the great facts 
of Christianity, and as opposed to, and distinguished from, the 
Unitarian, Pelagian, and Arminian systems, I suppose there is 
between the Orthodox ministry and myself an entire agreement. 
In respect to comparatively minor points, and philosophical 
theories, and modes of defending the Calvinistic system of 
doctrines, there has always been, as you are aware, a diversity 
of opinion, with freedom of discussion, among the Calvin- 
ists in this country, especially in New England, but which 



NEW HAVEN ORTHODOX CREED. 145 

has never impaired their fellowship or mutual confidence. 
To these topics of difference, greater or less importance has 
been attached by different individuals. In respect to some 
of these, (and, in respect to them, I suppose myself to agree 
with a large majority of our Calvinistic clergy,) I will now 
briefly but frankly state what I do not, and what I do, believe. 

" I do not believe that the posterity of Adam are, in the 
proper sense of the language, guilty of his sin ; or that the ill 
desert of that sin is truly theirs ; or that they are punished 
for that sin. But I do believe that, by the wise and holy 
constitution of God, all mankind, in consequence of Adam's 
sin, become sinners by their own act. 

"I do not believe that the nature of the human mind, 
which God creates, is itself sinful ; or that God punishes men 
for the nature which he creates ; or that sin pertains to any 
thing in the mind which precedes all conscious mental exer- 
cise or action, and which is neither a matter of consciousness 
nor of knowledge. But I do believe that sin, universally, is 
no other than selfishness, or a preference of one's self to all 
others, — of some inferior good to God ; that this free, volun- 
tary preference is a permanent principle of action in all the 
unconverted; and that this is sin, and all that in the Scrip- 
tures is meant by sin. I also believe that such is the nature 
of the human mind, that it becomes the occasion of universal 
sin in men in all the appropriate circumstances of their 
existence, and that, therefore, they are truly and properly 
said to be sinners by nature. 

" I do not believe that sin can be proved to be the neces- 
sary means of the greatest good, and that, as such, God prefers 
it, on the whole, to holiness in its stead ; or that a God of 
sincerity and truth punishes his creatures for doing that 
which he, on the whole, prefers they should do, and which, as 
the means of good, is the best thing they can do. But I do 
believe that holiness, as the means of good, may be better 
than sin ; that it may be true that God, all things considered, 
prefers h i sin in all instances in which the latter 

takes place, and, therefore, sincerely desires that all men 
13 



146 NEW HAVEN ORTHODOX CREED. 

should come to repentance, though, for wise and good rea- 
sons, he permits, or does not prevent, the existence of sin. I 
do not believe that it can be proved that an omnipotent God 
would be unable to secure more good by means of the perfect 
and universal obedience of his creatures, if they would render 
it, than by means of their sin. But I do believe that it may 
involve a dishonorable limitation of his power to suppose that 
he could not do it.* 

" I do not believe that the grace of God can be truly said 
to be irresistible, in the primary, proper import of this term. 
But I do believe that, in all cases, it may be resisted by man 
as a free moral agent, and that, when it becomes effectual to 
conversion, as it infallibly does in the case of all the elect, it 
is unresisted. 

" I do not believe that the grace of God is necessary, as 
Arminians and some others maintain, to render man an ac- 
countable agent, and responsible for rejecting the offers of 
eternal life. But I do believe that man would be such an 
agent, and thus responsible, were no such grace afforded, and 
that otherwise ' grace would be no more grace.' 

" I do not believe that it is necessary that the sinner, in 
using the means of regeneration, should commit sin in order 
to become holy. But I do believe that, as a moral agent, he 
is qualified so to use these means, i. e.> the truth of God when 
present to his mind, as to become holy at once ; that he is 
authorized to believe that, through the grace of the Holy 
Spirit, this may be done ; and that, except in so doing, he 
cannot be truly and properly said to use the means of regen- 
eration. 

" I do not believe that we are authorized to assure the sin- 



* " The question is, not whether God, all thing's considered, has pur- 
posed the existence of sin rather than to prevent it; but for what reason 
has he purposed it ? Some affirm this reason to be, that sin is the necessa- 
ry means of the greatest good. Now, what I claim, and all that I claim, 
is, that no one can prove this to be the reason why God has purposed the 
existence of sin, and that some other may be the true reason, without 
affirming what the true reason is." 



NEW HAVEN ORTHODOX CREED. 147 

ner, as Arminians do, and some others also, that the Holy 
Spirit is always ready to convert him. But I do believe 
that we are authorized to assure any sinner that it may he 
true that the Holy Spirit is now ready to convert him ; 
1 that God peradventure will now give him repentance ; ' 
and that thus, in view of the possible intervention of divine 
influence, we remove w T hat would otherwise be a ground of 
fatal discouragement to the sinner, when we exhort him to 
immediate repentance. 

" I have dwelt the more on some of these particulars, be- 
cause much pains has been taken, by some individuals, to 
make the impression that I have departed from the true 
faith respecting the influences of the Holy Spirit, even deny- 
ing his influences altogether. So far is this from the fact, 
that, as you well know, no one attaches higher importance to 
this doctrine than I do, preaches it more decisively, or ap- 
preciates more highly its practical relations and bearings. 
In my own view, the power of the gospel on the mind of the 
sinner very much consists in the two great facts of his com- 
plete moral agency as the basis of his obligation, of his guilt, 
and of his duty ; — - and of his dependence on the sovereign 
grace of God, resulting from his voluntary perverseness in 
sin. Without the latter, we could, in my opinion, neither 
show the Christian what thanks he owes his Deliverer from 
sin, nor awaken the sinner to flee from the wrath to come. 
This doctrine seems to be indispensable to destroy the pre- 
sumptuous reliance of the sinner on future repentance, as it 
shows him how fearfully he provokes an offended God to 
withhold the grace on which all depends. At the same time, 
one thing is indubitably certain, viz., that God never revealed 
the doctrine of the sinner's dependence on his Spirit, to pre- 
vent the sinner from doing his duty at once. God does not 
call sinners to instant compliance with the terms of life, and 
then assure them that such compliance is utterly out of the 
question, and to be wholly despaired of. The opposite im- 
pression, however, is not uncommon ; and it is an error not 
less fatal to immediate repentance, than the fond hope of 



148 NEW HAVEN ORTHODOX CREED. 

repenting hereafter. Both are to be destroyed ; and he who 
does not preach the gospel in that manner which tends to 
destroy both, preaches it but imperfectly. 

" In the earlier revivals of this country, great prominence 
was given, in the preaching, to the doctrine of dependence, 
in the forms of regeneration, election, &,c. This was what 
was to be expected from the Calvinistic preachers of the 
time, in view of the prevalence of Arminianism. In the 
more recent revivals, however, a similar prominence seems to 
be given to moral agency, in the forms of present obligation 
to duty, its present practicability, &,c. The preaching, 
thus distinguished in its more prominent characteristics, has 
been undeniably owned and blessed by the Spirit of God, 
although we are very apt to believe that what is true of one 
kind of preaching at one time, must be true of it at another. 
Now, I believe that both the doctrines of dependence and 
moral accountability must be admitted by the public mind, to 
secure upon that mind the full power of the gospel. I also 
believe that greater or less prominence should be given to 
the one or the other of these doctrines, according to the pre- 
vailing state of public opinion. When, at the earlier periods 
alluded to, the doctrine of dependence was dwelt on chiefly, 
(I do not suppose exclusively,) the public mind believed 
enough — I might say too much — concerning the free moral 
agency of man, and had not so well learned as since to per- 
vert the doctrine of dependence to justify the waiting atti- 
tude of a passive recipient. And, then, both doctrines told 
with power on the mind and the conscience, and, through 
God, were attended with great and happy results. But the 
prominence given to the doctrine of dependence, in preach- 
ing, was continued, until, if I mistake not, it so engrossed the 
public attention, and so obscured or weakened the doctrine of 
responsibility, that many fell into the opposite error of quietly 
waiting for God's interposition. Hence, when this prevailing 
error is again corrected by a more prominent exhibition 
of man's responsibility, in the form of immediate obliga- 
tion, &c, the power of both doctrines is again combined on 



NEW HAVEN ORTHODOX CREED. 149 

the public mind, and we see the same or even greater results 
in revivals of religion. Nor would it be strange if the latter 
kind of preaching should, in its turn, prevail so exclusively and 
so long, that the practical influence of the doctrine of depend- 
ence should be greatly impaired, to be followed with another 
dearth of revivals and a quiet reliance of sinful men on their 
own self-sufficiency. On this subject, I have often, in view 
of the tendency of the human mind to vacillate from one 
extreme to the other, expressed my apprehensions. In some 
of my brethren, whom I love and respect, I see what I esteem 
a clisproportioned estimate of the importance of preaching 
dependence ; in others, whom I equally respect, I see what I 
regard as a disproportioned estimate of the importance of 
preaching moral responsibility. In regard to myself, I can 
say that I have aimed, in this respect, rightly to divide the 
word of truth, and that those discourses in which I have best 
succeeded in bringing the two doctrines to bear, in their com- 
bined force, on the mind, have been mors blessed to the 
awakening and conversion of sinners, than almost any others 
which I preach. When both doctrines are wisely and truly 
presented, the sinner has no resting-place. He cannot well 
avoid a sense of guilt while proposing to remain in his sins, 
for he sees that he is a free moral agent, under all the respon- 
sibilities of such an agent to immediate duty. He cannot 
well presume on his resolution of future repentance, for he 
sees that sovereign, injured grace may at once abandon him 
to hopeless sin. He is thus shut up to the faith, — to the im- 
mediate performance of his duty. In accordance with these 
views, I aim, in my instructions to those who are preparing 
for the ministry, to inculcate the importance of a consistent, 
well-proportioned exhibition of the two great doctrines of the 
sinner's dependence and responsibility, that, in this respect, 
they may hold the minds of their hearers under the full influ- 
ence of that gospel which is the power of God to salvation. 

" I have thus stated, more minutely, perhaps, than you an- 
ticipated, my views and opinions. I could wish that they 
might be satisfactory to all our Orthodox brethren. I have 
13* 



150 SWEDENBORGIANS. 

no doubt that they will be to very many, and to some who 
have been alarmed by groundless rumors concerning my un- 
soundness in the faith. With respect to what I have called 
leading doctrines, I regard these as among the cardinal truths 
of the Christian system. They are truths to which I attach 
the highest importance, and in which my faith is more and 
more confirmed, the more I examine the word of God. To 
some of those of which I have spoken as comparatively minor 
points, I attach a high importance in their practical bearings 
and doctrinal connections. They are points, however, in re- 
gard to which there is more or less diversity of opinion 
among the Orthodox ; and, as it is not my intention nor my 
practice to denounce others as heretics, merely because they 
differ from me in these matters, so I should be pleased with 
the reciprocation of the like Catholicism on their part." 

—4 



SWEDENBORGIANS, 

OR 

THE NEW JERUSALEM CHURCH. 

Emanuel Swedenborg, the father of this sect, was the 
son of a bishop of West Gothnia, in the kingdom of Sweden, 
whose name was Swedberg, a man of considerable learning 
and celebrity in his time. The son was born at Stockholm, 
January 29, 1688, and died in London, 1772. He enjoyed 
early the advantages of a liberal education, and, being natu- 
rally endowed with uncommon talents for the acquirement of 
learning, his progress in the sciences was rapid and exten- 
sive, and he soon distinguished himself by several publica- 
tions in the Latin language, which gave proof of equal genius 
and erudition. It may reasonably be supposed that, under 
the care of his pious and reverend father, our author's reli- 
gious instruction was not neglected. This, indeed, appears 
plain from the general tenor of his life and writings, which 



SWEDENBORGIANS. 151 

are marked with strong and lively characters of a mind 
deeply impressed with a sense of the divine Being, and of all 
the relative duties thence resulting. He was ennobled in 
the year 1719, by Queen Ulrica Eleonora, and named Swe- 
denborg, from which time he took his seat with the nobles of 
the equestrian order, in the triennial assembly of the states. 
Baron Swedenborg had many eccentricities ; but perhaps 
the most remarkable circumstance respecting him was his 
asserting that, during the uninterrupted period of twenty- 
seven years, he enjoyed open intercourse with the world of 
departed spirits, and during that time was instructed in the 
internal sense of the sacred Scriptures, hitherto undis- 
covered. 

ARTICLES OF FAITH 
Of the New Cluirch^ signified by the New Jerusalem in tlie Revelation. 

" 1. That Jehovah God, the Creator and Preserver of 
heaven and earth, is Love Itself and Wisdom Itself, or Good 
Itself and Truth Itself : That he is One both in Essence and 
in Person, in whom, nevertheless, is the Divine Trinity of 
Father, Son, and Holy Spirit, which are the Essential Di- 
vinity, the Divine Humanity, and the Divine Proceeding, 
answering to the soul, the body, and the operative energy, in 
man : And that the Lord and Savior Jesus Christ is that 
God. 

" 2. That Jehovah God himself descended from heaven, 
as Divine Truth, which is the Word, and took upon him 
Human Nature for the purpose of removing from man the 
powers of hell, and restoring to order all things in the spirit- 
ual world, and all things in the church : That he removed 
from man the powers of hell, by combats against and victories 
over them ; in which consisted the great work of Redemp- 
tion : That by the same acts, which were his temptations, 
the last of which was the passion of the cross, he united, in 
his Humanity, Divine Truth to Divine Good, or Divine 
Wisdom to Divine Love, and so returned into his Divinity in 



152 SWEDENBORGIANS. 

which he was from eternity, together with, and in, his Glori- 
fied Humanity ; whence he forever keeps the infernal powers 
in subjection to himself: And that all who believe in him, 
with the understanding, from the heart, and live accordingly, 
will be saved. 

" 3. That the Sacred Scripture, or Word of God, is 
Divine Truth itself; containing a Spiritual Sense heretofore 
unknown, whence it is divinely inspired, and holy in every 
syllable ; as well as a Literal Sense, which is the basis of its 
Spiritual Sense, and in which Divine Truth is in its fulness, 
its sanctity, and its power ; thus that it is accommodated to 
the apprehension both of angels and men : That the spir- 
itual and natural senses are united, by correspondences, 
like soul and body, every natural expression and image 
answering to, and including, a spiritual and divine idea : 
And thus that the Word is the medium of communication 
with heaven, and of conjunction with the Lord. 

" 4. That the government of the Lord's Divine Love and 
Wisdom is the Divine Providence ; which is universal, exer- 
cised according to certain fixed laws of Order, and extending 
to the minutest particulars of the life of all men, both of the 
good and of the evil : That in all its operations it has respect 
to what is infinite and eternal, and makes no account of 
things transitory, but as they are subservient to eternal ends ; 
thus that it mainly consists, with man, in the connection of 
things temporal with things eternal ; for that the continual 
aim of the Lord, by his Divine Providence, is to join man to 
himself and himself to man, that he may be able to give him 
the felicities of eternal life : And that the laws of permission 
are also laws of the Divine Providence ; since evil cannot be 
prevented without destroying the nature of man as an ac- 
countable agent; and because, also, it cannot be removed 
unless it be known, and cannot be known unless it appear : 
Thus that no evil is permitted but to prevent a greater ; and 
all is overruled, by the Lord's Divine Providence, for the 
greatest possible good. 

" 5. That man is not life, but is only a recipient of life 






SWEDENBORGIANS. 153 

from the Lord, who, as he is Love Itself and Wisdom Itself, 
is also Life Itself; which life is communicated by influx to 
all in the spiritual world, whether belonging to heaven or to 
hell, and to all in the natural world ; but is received differ- 
ently by every one, according to his quality and consequent 
state of reception. 

" 6. That man, during his abode in the world, is, as to his 
spirit, in the midst between heaven and hell, acted upon by 
influences from both, and thus is kept in a state of spiritual 
equilibrium between good and evil ; in consequence of which 
he enjoys free will, or freedom of choice, in spiritual things 
as well as in natural, and possesses the capacity of either 
turning himself to the Lord and his kingdom, or turning 
himself away from the Lord, and connecting himself with 
the kingdom of darkness : And that, unless man had such 
freedom of choice, the Word would be of no use, the church 
would be a mere name, man would possess nothing by virtue 
of which he could be conjoined to the Lord, and the cause 
of evil would be chargeable on God himself. 

" 7. That man at this day is born into evil of all kinds, or 
with tendencies towards it : That, therefore, in order to his 
entering the kingdom of heaven, he must be regenerated, or 
created anew ; which great work is effected in a progressive 
manner, by the Lord alone, by charity and faith as mediums, 
during man's cooperation : That, as all men are redeemed, 
all are capable of being regenerated, and consequently saved, 
every one according to his state : And that the regenerate 
man is in communion with the angels of heaven, and the un- 
regenerate with the spirits of hell : But that no one is con- 
demned for hereditary evil, any further than as he makes it 
his own by actual life ; whence all who die in infancy are 
saved, special means being provided by the Lord in the other 
life for that purpose. 

" 8. That Repentance is the first beginning of the Church 
in man ; and that it consists in a man's examining himself, 
both in regard to his deeds and his intentions, in knowing 
and acknowledging his sins, confessing them before the Lord, 



154 SWEDENBORGIANS. 

supplicating him for aid, and beginning a new life : That, to 
this end, all evils, whether of affection, of thought, or of life, 
are to be abhorred and shunned as sins against God, and 
because they proceed from infernal spirits, who in the aggre- 
gate are called the Devil and Satan ; and that good affections, 
good thoughts, and good actions, are to be cherished and 
performed, because they are of God and from God : That 
these things are to be done by man as of himself; neverthe- 
less, under the acknowledgment and belief, that it is from 
the Lord, operating in him and by him : That so far as man 
shuns evils as sins, so far they are removed, remitted, or for- 
given ; so far also he does good, not from himself, but from 
the Lord ; and in the same degree he loves truth, has faith, 
and is a spiritual man : And that the Decalogue teaches 
what evils are sins. 

" 9. That Charity, Faith, and Good Works, are unitedly 
necessary to man's salvation ; since charity, without faith, is 
not spiritual, but natural ; and faith, without charity, is not 
living, but dead; and both charity and faith, without good 
works, are merely mental and perishable things, because 
without use or fixedness : And that nothing of faith, of 
charity, or of good works, is of man ; but that all is of the 
Lord, and all the merit is his alone. 

" 10. That Baptism and the Holy Supper are sacraments 
of divine institution, and are to be permanently observed ; 
Baptism being an external medium of introduction into the 
Church, and a sign representative of man's purification and 
regeneration ; and the Holy Supper being an external medi- 
um to those who receive it worthily, of introduction, as to 
spirit, into heaven, and of conjunction with the Lord ; of 
which also it is a sign and seal. 

"11. That, immediately after death, which is only a put- 
ting off of the material body, never to be resumed, man rises 
again in a spiritual or substantial body, in which he continues 
to live to eternity ; in heaven, if his ruling affections, and 
thence his life, have been good ; and in hell, if his ruling 
affections, and thence his life, have been evih 



SWEDENBORGIANS. 155 

" 12. That Now is the time of the Second Advent of the 
Lord which is a Coming, not in Person, but in the power 
and glory of his Holy Word : That it is attended, like his 
first Coming, with the restoration to order of all things in the 
spiritual world, where the wonderful divine operation, com- 
monly expected under the name of the Last Judgment, has 
in consequence been performed ; and with the preparing of 
the way for a New Church on the earth, — the first Christian 
Church having spiritually come to its end or consummation, 
through evils of life and errors of doctrine, as foretold by the 
Lord in the Gospels : And that this New or Second Chris- 
tian Church, which will be the Crown of all Churches, 
and will stand forever, is what was representatively seen by 
John, when he beheld the holy city, New Jerusalem, de- 
scending from God out of heaven, prepared as a bride 
adorned for her husband." 

The leading theological w r orks of Swedenborg are, the 
Heavenly Arcana, in twelve octavo volumes, giving an 
explanation of the books of Genesis and Exodus, being a 
key to what he calls the internal or spiritual sense of the 
sacred Scriptures. The next in importance is the Apoca- 
lypse Explained, in six octavo volumes, containing a full 
explanation of that book. 

From his last work, The True Christian Religion, we 
make the following extracts, to show some of his peculiar 
views and. style of writing : — 

"CONCERNING THE SPIRITUAL WORLD. 

" The spiritual world has been treated of in a particular 
work concerning Heaven and Hell, in which many things 
of that world are described ; and, because every man, after 
death, comes into that world, the state of men there is also 
described. Who does not know, or may not know, that man 
lives after death ? both because he is born a man, created an 
ima^e of God, and because the Lord teaches it in his word. 



156 SWEDENBORGIANS. 

But what life he is to live, has been hitherto unknown. It 
has been believed that then he would be a soul, of which 
they entertained no other idea than as of ether, or air ; thus 
that it is breath, or spirit, such as man breathes out of his 
mouth when he dies, in which, nevertheless, his vitality re- 
sides ; but that it is without sight, such as is of the eye, with- 
out hearing, such as is of the ear, and without speech, such 
as is of the mouth ; when yet, man, after death, is equally a 
man, and such a man, that he does not know but that he is 
still in the former world. He walks, runs, and sits, as in the 
former world ; he lies down, sleeps, and wakes up, as in the 
former world ; he eats and drinks, as in the former world ; 
he enjoys conjugial delight, as in the former world; in a 
word, he is a man as to all and every particular ; whence it 
is manifest, that death is not an extinction, but a continuation, 
of life, and that it is only a transition. 

" That man is equally a man after death, although he does 
not then appear to the eyes of the material body, may be evi- 
dent from the angels seen by Abraham, Hagar, Gideon, 
Daniel, and some of the prophets, — from the angels seen in 
the Lord's sepulchre, and afterwards, many times, by John, 
concerning whom in the Revelation, — and especially from 
the Lord himself, who showed that he was a man by the touch 
and by eating, and yet he became invisible to their eyes. 
Who can be so delirious, as not to acknowledge that, al- 
though he was invisible, he was still equally a man 1 The 
reason why they saw him was, because then the eyes of their 
spirit were opened ; and, when these are opened, the things 
which are in the spiritual world appear as clearly as those 
which are in the natural world. The difference between a 
man in the natural world and a man in the spiritual world is, 
that the latter is clothed with a substantial body, but the 
former with a material body, in which, inwardly, is his sub- 
stantial body ; and a substantial man sees a substantial man 
as clearly as a material man sees a material man ; but a sub- 
stantial man cannot see a material man, nor a material man 



SWEDENBORGIANS. 157 

a substantial man, on account of the difference between ma- 
terial and substantial, which is such as may be described, but 
not in a few words. 

" From the things seen for so many years, I can relate the 
following : That there are lands in the spiritual world, as 
well as in the natural world, and that there are also plains, 
and valleys, and mountains, and hills, and likewise fountains 
and rivers; that there are paradises, gardens, groves, and 
woods ; that there are cities, and in them palaces and houses ; 
and also that there are writings and books ; that there are 
employments and tradings; and that there are gold, silver, 
and precious stones; in a word, that there are all things 
whatsoever that are in the natural world ; but those in heaven 
are immensely more perfect. But the difference is, that all 
things that are seen in the spiritual world are created in a 
moment by the Lord, as houses, paradises, food, and other 
things ; and that they are created for correspondence with 
the interiors of the angels and spirits, which are their affec- 
tions and thoughts thence ; but that all things that are seen 
in the natural world exist and grow from seed. 

" Since it is so, and I have daily spoken there with the 
nations and people of this world, — thus not only with those 
who are in Europe, but also with those who are in Asia and 
in Africa, thus with those who are of various religions, — 
I shall add, as a conclusion to this work, a short description 
of the state of some of them. It is to be observed, that the 
state of every nation and people in general, as well as of each 
individual in particular, in the spiritual world, is according 
to the acknowledgment of God, and the worship of him; 
and that all who in heart acknowledge a God, and, after this 
time, those who acknowledge the Lord Jesus Christ to be 
God, the Redeemer and Savior, are in heaven; and that 
those who do net acknowledge him are under heaven, and 
are there instructed ; and that those who receive are raised 
up into heaven, and that those who do not receive are cast 
down into hell." 

^enborg says ; "The Dutch are easilv distinguished 
14 



158 SWEDENBORGIANS. 

from others in the spiritual world, because they appear in 
garments like those which they wore in the natural world, 
with the distinction, that those appear in finer ones, who have 
received faith and spiritual life. The reason why they are 
clothed in the like garments is, because they remain con- 
stantly in the principles of their religion ; and all in the spir- 
itual world are clothed according to them ; wherefore, those 
there who are in divine truths, have white garments, and of 
fine linen. 

" The cities in which the Dutch live are guarded in a sin- 
gular manner : all the streets in them are covered with roofs, 
and there are gates in the streets, so that they may not be 
seen from the rocks and hills round about: this is done on 
account of their inherent prudence in concealing their de- 
signs, and not divulging their intentions; for such things, in 
the spiritual world, are drawn forth by inspection. When 
any one comes for the purpose of exploring their state, and 
is about to go out, he is led to the gates of the streets, which 
are shut, and thus is led back, and led to others, and this 
even to the highest degree of vexation, and then he is let out 
this is done that he may not return. Wives, who affect do- 
minion over their husbands, live at one side of the city, and 
do not meet their husbands, except when they are invited, 
which is done in a civil manner ; and then they also lead 
them to houses, where consorts live without exercising do- 
minion over each other, and show them how clean and ele- 
gant their houses are, and what enjoyment of life they have, 
and that they have these things from mutual and conjugal 
love. Those wives who attend to these things, and are af- 
fected by them, cease to exercise dominion, and live together 
with their husbands ; and then they have a habitation assigned 
to them nearer to the middle, and are called angels : the rea- 
son is, because truly conjugal love is heavenly love, which is 
without dominion. 

" With respect to the English nation, the best of them are in 
the centre of all Christians, because they have interior intel- 
lectual light. This does not appear to any one in the natural 



SWEDENBORGIANS. 159 

world, but it appears conspicuously in the spiritual world. 
This light they derive from the liberty of speaking and 
writing, and thereby of thinking. With others, who are not 
in such liberty, that light, not having any outlet, is obstructed. 
That light, indeed, is not active of itself, but it is made ac- 
tive by others, especially by men of reputation and authority. 
As soon as any thing is said by them, that light shines forth. 

" For this reason, they have moderators appointed over them 
in the spiritual world; and priests are given to them, of high 
reputation and eminent talents, in whose opinions, from this 
their natural disposition, they acquiesce. 

" There are two great cities, like London, into which most 
of the English come after death : it has been given me to see 
the former city, and also to walk over it The middle of that 
city is where the merchants meet in London, which is called 
the Exchange : there the moderators dwell. Above that 
middle is the east, below it is the west, on the right side is 
the south, on the left side is the north. In the eastern quar- 
ter, those dwell who have preeminently led a life of charity : 
there are magnificent palaces. In the southern quarter the 
wise dwell, with whom there are many splendid things. In 
the northern quarter, those dwell who have preeminently 
loved the liberty of speaking and writing. In the western 
quarter, those dwell who boast of justification by faith alone. 
On the right there, in this quarter, is the entrance into this 
city, and also a way out of it : those who live ill are sent out 
there. The ministers who are in the west, and teach that 
faith alone, dare not enter the city through the great streets, 
but through narrow alleys ; since no other inhabitants are 
tolerated in the city itself, than those who are in the faith of 
charity. I have heard them complaining of the preachers 
from the west, that they compose their sermons with such 
art and eloquence, and introduce into them the strange doc- 
trine of justification by faith, that they do not know whether 
good ought to be done or not. They preach faith as intrinsic 
good, and separate this from the good of charity, which they 



160 SWEDENBORGIANS. 

call meritorious, and thus not acceptable to God. But, when 
those who dwell in the eastern and southern quarters of the 
city hear such sermons, they go out of the temples ; and the 
preachers afterwards are deprived of the priestly office." 

"CONCERNING THE POPISH SAINTS IN THE SPIRITUAL 
• WORLD. 

" It is known that man has innate or hereditary evil from 
parents ; but it is known to few in what that dwells, in its 
fulness : it dwells in the love of possessing the goods of all 
others, and in the love of ruling ; for this latter love is such, 
that, as far as the reins are given to it, so far it bursts forth, 
until it burns with the desire of ruling over all, and, at length, 
wishes to be invoked and worshipped as a god. This love is 
the serpent, which deceived Eve and Adam ; for it said to 
the woman, God doth knoiv, in the day that ye eat of the 
fruit of that tree, your eyes will be opened, and then ye 
will be as God. (Gen. hi. 4, 5.) As far, therefore, as 
man, without restraint, rushes into this love, so far he averts 
himself from God, and turns to himself, and becomes a wor- 
shipper of himself; and then he can invoke God with a warm 
mouth from the love of self, but with a cold heart from con- 
tempt of God. And then, also, the divine things of the 
church may serve for means ; but, because the end is domin- 
ion, the means are regarded no more than as they are sub- 
servient to it. Such a person, if he is exalted to the highest 
honors, is, in his own imagination, like Atlas bearing the 
terraqueous globe upon his shoulders, and like Phoebus, with 
his horses, carrying the sun around the world. 

" Since man hereditarily is such, therefore all who, by 
papal bulls, have been made saints, in the spiritual world 
are removed from the eyes of others, and concealed, and all 
intercourse with their worshippers is taken away from them : 
the reason is, lest that most pernicious root of evil should be 
excited in them, and they should be brought into such fan- 
tastic deliriums as there are with demons. Into such deliri* 



SWEDENBORGIANS. 161 

urns those come, who, while they live in the world, zealous- 
ly aspire to be made saints after death, that they may be 
invoked. 

" Many of the Roman Catholic persuasion, especially the 
monks, when they come into the spiritual world, inquire for 
the saints, particularly the saint of their order ; but they do 
not find them, at which they wonder; but afterwards they 
are instructed that they are mixed together, either with those 
who are in heaven, or with those who are in the earth below ; 
and that, in either case, they know nothing of the worship 
and invocation of themselves, and that those who do know, 
and wish to be invoked, fall into deliriums, and talk foolishly 
The worship of saints is such an abomination in heaven, 
that, if they only hear it, they are filled with horror ; since, 
as far as worship is ascribed to any man, so far it is withheld 
from the Lord ; for thus, he alone is not worshipped ; and, if 
the Lord alone is not worshipped, a discrimination is made, 
which destroys communion, and the happiness of life flowing 
from it. That I might know what the Roman Catholic saints 
are, in order that I might make it known, as many as a 
hundred were brought forth from the earth below, who knew 
of their canonization. They ascended behind my back, and 
only a few before my face ; and I spoke with one of them, 
who, they said, was Xavier. He, while he talked with me, 
was like a fool ; yet he could tell, that, in his place, where 
he was shut up with others, he was not a fool, but that he 
becomes a fool as often as he thinks that he is a saint, and 
wishes to be invoked. A like murmur I heard from those 
who were behind my back. It is otherwise with the saints, 
so called, in heaven : these know nothing at all of what is 
done on earth ; nor is it given them to speak with any of the 
Roman Catholic persuasion, who are in that superstition, lest 
any idea of that thing should enter into them. 

" From this their state, every one may conclude that invo- 
cations of them are only mockeries ; and, moreover, I can 
assert, that they do not hear their invocations on earth, any 
more than their images do at the sides of the streets, noi any 
14* 



162 FIGHTING QUAKERS. 

more than the walls of the temple, nor any more than the 
hirds that build their nests in towers. It is said, by their 
servants on earth, that the saints reign in heaven, together 
with the Lord Jesus Christ ; but this is a figment and a false- 
hood ; for they no more reign with the Lord, than a hostler 
with a king, a porter with a grandee, or a footman with a 
primate ; for John the Baptist said, concerning the Lord, that 
lie was not worthy to unloose the latchet of his shoe, (Mark 
1 : 7. John 1 : 27.) What, then, are those who are such ? 

" There appears, sometimes, to the people of Paris, who 
are in the spiritual world, in a society, a certain woman of a 
common stature, in shining raiment, and of a face, as it 
were, holy ; and she says that she is Genevieve ; but, when 
any begin to adore her, then her face is immediately changed, 
and also her raiment, and she becomes like an ordinary 
woman, and reproves them for wishing to adore a woman, 
who, among her companions, is in no higher estimation than 
as a maid-servant, wondering that the men of the world 
should be captivated by such trifles. 

" To the above, I shall add this, which is most worthy of 
attention. Once, Mary, the Mother of the Lord, passed 
by, and was seen overhead in white raiment; and then, 
stopping a while, she said that she was the mother of the 
Lord, and that he was indeed born of her ; but that he, being 
made God, put off all the human from her, and that, there- 
fore, she now adores him as her God ; and that she is un- 
willing that any one should acknowledge him for her son, 
since in him all is divine." 



FIGHTING QUAKERS. 

The term Fighting or Wet Quaker is applied to those 
who retain the Quaker faith, but adopt the manners and cos- 
tume of other denominations. The celebrated Nathaniel 



HARMONISTS. 163 

Greene was one of this character, as were many of the people 
of Rhode Island, where religious liberty first erected its 
standard in America. 

♦'When the British army had possession of Philadelphia, a 
committee of three of the leading men of the society of 
Friends had permission to go to the head-quarters of Gen- 
eral Washington, relative to some matters of inconvenience of 
some of their brethren, within Washington's command. The 
general listened to them with his usual courtesy and wisdom, 
but could not determine the business till the next day. In 
the mean time, he told them he would put them under the 
protection of an officer of their own society, and thereupon 
sent for General Nathaniel Greene ; and when he arrived, in 
full uniform, he introduced « the Friends ' to each other. 
After a little silence, Friend James Pemberton turned slowly 
to General Greene, and said, ' Dost thou profess to be one 
of our persuasion V ' O, yes,' said the general ; ' I was so 
educated.' The committee looked at each other, and upon 
the general's sword, when one of them said, ' May I ask 
General Greene what part of our land thou wast born and 
brought up in ? ' ' O, yes, yes,' replied Greene ; ' I'm from 
Rhode Island.' ' Oho,' rejoined more than one of them, 
• yes, yes, a Rhode Island Quaker ! Yes, Friend Greene, 
we are satisfied with thy explanation, and will accept of thy 
kind offer.' Greene betrayed a momentary flush of disconcer- 
tion, at which, it was said, Washington's countenance half 
smiled at the Rhode Island Quaker!" 



HARMONISTS. 

Mr. George Rapp and other emigrants arrived from Ger- 
many, and settled in the interior of Pennsylvania, about the 
year 1805. They formed an economy on the primitive plan 
of having " all things in common." They appear to have 



164 DORRELITES. 

prospered. In 1814 they sold their property in Pennsylvania, 
and removed to Indiana, ~to form a new establishment, on an 
improved plan. They profess the Protestant religion, but 
admit of universal toleration. They cultivate the learned 
languages and professions, and maintain strict morals, with 
a due observation of the Sabbath. They keep watch by 
turns at night; and, after crying the hour, add, "A day is 
past, and a step made nearer our end. Our time runs 
away, and the joys of heaven are our reward." (See Acts 
4: 32.) 



DORRELITES. 

A sectary, by the name of Dorrel, appeared in Leyden, 
Mass., about fifty years ago, and made some proselytes. The 
following are some of his leading sentiments : — Jesus Christ 
is, as to substance, a spirit, and is God. He took a body, 
died, and never rose from the dead. None of the human 
race will ever rise from their graves. The resurrection, 
spoken of in Scripture, is only one from sin to spiritual 
life, which consists in perfect obedience to God. Written 
revelation is a type of the substance of the true revelation, 
which God makes to those whom he raises from spiritual 
death. The substance is God revealed in the soul. Those 
who have it are perfect, are incapable of sinning, and have 
nothing to do with the Bible. The eternal life, purchased 
by Christ, was an eternal succession of natural generation. 
Heaven is light, and hell is darkness. God has no wrath. 
There is no opposition between God and the devil, who have 
equal power in their respective worlds of light and darkness. 
Those who are raised are free from all civil laws ; are not 
bound by the marriage covenant ; and the perfect have a 
right to promiscuous intercourse. Neither prayer nor any 
other worship is necessary. There is no law but that of 
nature. There is no future judgment, nor any knowledge, 



DORRELITES. 185 

in the future state, of what is done in this world. God has no 
forethought, no knowledge of what passes in the dark world, 
which is hell, nor any knowledge of what has taken place, or 
will take place, in this world. Neither God nor the devil has 
any power to control man. There are two kinds of perfec- 
tion — that of the head, and that of the members. The leader 
is perfect as the head ; but none of his followers can be so, 
in this sense, so long as the leader continues. All covenants 
which God has heretofore entered into with man, are at an 
end, and a new covenant, made with the leader, (Dorrel,) in 
which he has all power to direct, and all the blessings of 
which must be looked for through him. Neither Moses nor 
Christ wrought any miracles. I (says Dorrel) stand the same 
as Jesus Christ in all respects. My disciples stand in the 
same relation to me, as the disciples of Christ did to him. I 
am to be worshipped in the same manner as Christ was to be 
worshipped, as God united to human flesh. This sect was 
broken up in the following manner : — 

One of Dorrel's lectures was attended by Captain Ezekiel 
Foster, of Ley den, a man of good sense, of a strong, muscular 
frame, and a countenance which bespoke authority. When 
Dorrel came to the declaration of his extraordinary powers, 
he had no sooner uttered the words, ' No arm can hurt my 
flesh,' than Foster rose, indignant at the imposture he was 
practising on his deluded followers, and knocked down Dorrel 
w r ith his fist. Dorrel, in great trepidation, and almost sense- 
less, attempted to rise, when he received a second blow, at 
which he cried for mercy. Foster engaged to forbear, on con- 
dition that he would renounce his doctrines, but continued 
beating him. Soon a short parley ensued, when Dorrel con- 
sented, and did renounce his doctrines in the hearing of all 
his astonished followers. He further told them, that his object 
was to see what fools he could make of mankind, His follow- 
ers, ashamed and chagrined at being made the dupes of such 
an unprincipled fellow, departed in peace to their homes. 
Dorrel promised his assailant, upon the penalty of his life, 
never to attempt any similar imposition upon the people, 



166 OSGOODJTES ROGERENES. 



OSGOODITES. 



These people profess to believe in one God, who is fully 
acquainted with all his own works; but they believe there 
are some things done by wicked agents, of which God has no 
knowledge. They reject the idea of Christ's divinity, and of 
any thing special in regeneration. They pretend to mirac- 
ulous gifts, such as healing the sick, and praying down the 
judgments of God upon those who oppose them. They deny 
any thing peculiarly sacred in the Christian Sabbath, although 
they generally meet on that day for religious worship, but 
without much regard to order. They reject the ordinances 
of baptism and the Lord's supper. They are opposed to 
Bible societies, and other moral and religious institutions of 
the day, particularly to temperance societies. 

This sect arose about the year 1812, in the county of Mer- 
rimack, N. H., where a few societies exist. Jacob Osgood is 
their leader. 



ROGERENES. 

This is a sect calling themselves Seventh-Day Baptists, 
that arose in New England about the year 1674. John and 
James Rogers were their leaders. They were peculiar in 
their language, dress, and manners ; they employed no physi- 
cian, nor used any medicine : they paid no regard to the Chris- 
tian Sabbath, and disturbed and abused those that did. It is 
said that a few of this people still remain. See the Battle- 
Axe, a work published by them a few years ago, at their print- 
ing establishment, at Groton, Conn, 



WHIPPERS WILKINSONIANS. 167 



WHIPPERS. 

This denomination sprang up in Italy, in the thirteenth 
century, and was thence propagated through almost all the 
countries of Europe. The society that embraced this new 
discipline, ran in multitudes, composed of persons of both 
sexes, and all ranks and ages, through the public streets, with 
whips in their hands, lashing their naked bodies with the 
most astonishing severity, with a view to obtain the divine 
mercy for themselves and others, by their voluntary mortifi- 
cation and penance. This sect made their appearance anew 
in the fourteenth century, and taught, among other things, 
that flagellation was of equal virtue with baptism and other 
sacraments ; that the forgiveness of all sins was to be obtained 
by it from God, without the merit of Jesus Christ ; that the 
old law of Christ was soon to be abolished, and that a new 
law, enjoining the baptism of blood, to be administered by 
whipping, was to be substituted in its place. 

A new denomination of Whippers arose in the fifteenth 
century, who rejected the sacraments and every branch of 
external worship, and placed their only hopes of salvation in 
faith and flagellation. 



WILKINSONIANS. 

The followers of Jemima Wilkinson, who was born in 
Cumberland, R. I. In 1776, she asserted that she was taken 
sick, and actually died, and that her soul went to heaven. 
Soon after, her body was reanimated with the spirit and 
power of Christ, upon which she set up as a public teacher, 
and declared she had an immediate revelation for all she 
delivered, and was arrived to a state of absolute perfection. 
It is also said she pretended to foretell future events, to dis- 



168 . AQUARIANS. 

cern the secrets of the heart, and to have the power of heal- 
ing diseases ; and if any person who had made application to 
her was not healed, she attributed it to his want of faith. She 
asserted that those who refused to believe these exalted things 
concerning her, will be in the state of the unbelieving Jews, 
who rejected the counsel of God against themselves ; and she 
told her hearers that was the eleventh hour, and the last call 
of mercy that ever should be granted them ; for she heard an 
inquiry in heaven, saying, " Who will go and preach to a 
dying world 1 " or words to that import ; and she said she 
answered, " Here am I — send me;" and that she left the 
realms of light and glory, and the company of the heavenly 
host, who are continually praising and worshipping God, in 
order to descend upon earth, and pass through many suffer- 
ings and trials for the happiness of mankind. She assumed 
the title of the universal friend of mankind. 

Jemima made some converts in Rhode Island and New 
York, and died in 1819. She is said to have been a very 
beautiful, but artful woman. 



AQUARIANS. 

Water-Drinkers, a branch of the Encralites, a sect in 
the second century, who abstained from marriage, wine, and 
animal food ; who carried their aversion to wine so far, that 
they substituted water in the holy communion, though some 
refused it only in their morning ceremonies. It is well 
known that the ancient Christians mingled water with their 
wine for sacred use, partly, perhaps, for economy, and partly 
from sobriety; but Cyprian gives a mystical reason- — be- 
cause the wine and water represent Christ and his people 
united. 



BAXTERIANS. 169 



BAXTERIANS. 

The Baxterian strikes into a middle path between Armin- 
ianism and Calvinism, and thus endeavors to unite both 
schemes. With the Calvinist, he professes to believe that a 
certain number, determined upon in the divine councils, will 
be infallibly saved ; and with the Arminian, he joins in reject- 
ing the doctrine of reprobation, as absurd and impious; — 
admits that Christ, in a certain sense, died for all, and 
supposes that such a portion of grace is allotted to every 
man, as renders it his own fault if he does not attain to 
eternal life. 

This conciliatory system was espoused by the famous Non- 
conformist, Richard Baxter, who was celebrated for the 
acuteness of his controversial talents, and the utility of his 
practical writings. 

Among Baxterians are ranked both Watts and Doddridge. 
Dr. Doddridge, indeed, has this striking remark — " That a 
Being who is said not to tempt any one, and even swears 
that he desires not the death of a sinner, should irresistibly 
determine millions to the commission of every sinful action 
of their lives, and then, with all the pomp and pageantry of 
a universal judgment, condemn them to eternal misery, on 
account of these actions, that hereby he may promote the 
happiness of others who are, or shall be, irresistibly deter- 
mined to virtue, in the like manner, is of all incredible things 
to me the most incredible ! " 

In the scale of religious sentiment, Baxterianism seems to 
be, with respect to the subject of divine favor, what Arianism 
is with respect to the person of Christ. It appears to have 
been considered by some pious persons as a safe middle way 
between two extremes. 
15 



170 miller's views on the 

MILLER'S VIEWS 

ON THE 

SECOND COMING OF CHRIST. 

The following letter from Rev. William Miller to Rev. 
Joshua V. Himes contains a synopsis of Mr. Miller's views 
on this interesting subject : — 

" Rev. J. V. Himes : 

" My dear brother : You have requested a synopsis 
of my views of the Christian faith. The following sketch 
will give you some idea of the religious opinions I have 
formed, by a careful study of the word of God : — 

" I believe all men, coming to years of discretion, do and 
will disobey God ; and this is, in some measure, owing to 
corrupted nature by the sin of our parent. I believe God 
will not condemn us for any pollution in our father; but the 
soul that sinneth shall die. All pollution of which we may 
be partakers from the sins of our ancestors, in which we 
could have no agency, can and will be washed away in the 
blood and sacrifice of Jesus Christ, without our agency. But 
all sins committed by us as rational, intelligent agents, can 
only be cleansed by the blood of Jesus Christ, through our 
repentance and faith. I believe in the salvation of all men 
who receive the grace of God by repentance and faith in the 
mediation of Jesus Christ. I believe in the condemnation 
of all men who reject the gospel and mediation of Christ, 
and thereby lose the efficacy of the blood and righteousness 
of our Redeemer, as proffered to us in the gospel. I believe 
in practical godliness, as commanded us in the Scriptures, 
(which are our only rule of faith and practice,) and that they 
only will be entitled to heaven and future blessedness, who 
obey and keep the commandments of God, as given us in the 
Bible, which is the word of God. I believe in God, the 
Father of our Lord Jesus Christ, who is a Spirit, omnipresent, 
omniscient, having all power, Creator, Preserver, and self- 



SECOND COMING OF CHRIST. 171 

existent. As being holy, just, and beneficent, I believe in Je- 
sus Christ, the Son of God, having a body in fashion and form 
like man, divine in his nature, human in his person, godlike 
in his character and power. He is a Savior for sinners, a 
Priest to God, a Mediator between God and man, and King 
in Zion. He will be all to his people, God with us forever. 
The spirit of the Most High is in him, the power of the Most 
High is given him, the people of the Most High are purchased 
by him, the glory of the Most High shall be with him, and 
the kingdom of the Most High is his on earth. 

" I believe the Bible is the revealed will of God to man, and 
all therein is necessary to be understood by Christians in the 
several ages and circumstances to which they may refer; — 
for instance, what may be understood to-day, might not have 
been necessary to have been understood a thousand years ago; 
for its object is to reveal things new and old, that the man 
of God may be thoroughly furnished for, and perfected in, 
every good word and work, for the age in which he lives. 
I believe it is revealed in the best possible manner for all 
people, in every age and under every circumstance, to under- 
stand, and that it is to be understood as literal as it can be 
and make good sense; and that in every case where the 
language is figurative, we must let the Bible explain its own 
figures. We are in no case allowed to speculate on the 
Scriptures, and suppose things which are not clearly ex- 
pressed, nor reject things which are plainly taught. I believe 
all of the prophecies are revealed to try our faith, and to give 
us hope, without which we could have no reasonable hope. 
I believe that the Scriptures do reveal unto us, in plain lan- 
guage, that Jesus Christ will appear again on this earth ; that 
he will come in the glory of God, in the clouds of heaven, 
with all his saints and angels ; that he will raise the dead 
bodies of all his saints who have slept, change the bodies of 
all that are alive on the earth that are his, and both these 
living and raised saints will be caught up to meet the Lord 
in the air. There the saints will be judged and presented 
to the Father, without spot or wrinkle. Then the gospel 



172 miller's views on the 

kingdom will be given up to God the Father. Then will the 
Father give the bride to the Son Jesus Christ ; and when the 
marriage takes place, the church will become the 'New 
Jerusalem,' the * beloved city.' And while this is being 
done in the air, the earth will be cleansed by fire, the ele- 
ments will melt with fervent heat, the works of men will be 
destroyed, the bodies of the wicked will be burned to ashes, 
the devil and all evil spirits, with the souls and spirits of those 
who have rejected the gospel, will be banished from the earth, 
shut up in the pit or place prepared for the devil and his 
angels, and will not be permitted to visit the earth again until 
a thousand years. This is the first resurrection, and first 
judgment. Then Christ and his people will come down from 
the heavens, or middle air, and live with his saints on the 
new earth in a new heaven, or dispensation, forever, even 
forever and ever. This will be the restitution of the right 
owners to the earth. 

''Then will the promise of God to his Son be accom- 
plished — 'I will give him the heathen for his inheritance, and 
the utmost parts of the earth for his possession.' Then ' the 
whole earth shall be full of his glory.' And then will the 
holy people take possession of their joint heirship with Christ, 
and his promise be verified, 'The meek shall inherit the 
earth,' and trie kingdom of God will have come, and ' his 
will done in earth as in heaven.' After a thousand years 
shall have passed away, the saints will all be gathered and 
encamped in the beloved city. The sea, death, and hell, will 
give up their dead, which will rise up on the breadths of the 
earth, out of the city, a great company like the sand of the 
sea-shore. The devil will be let loose, to go out and deceive 
this wicked host. He will tell them of a battle against the 
saints, the beloved city ; he will gather them in the battle 
around the camp of the saints. But there is no battle ; the 
devil has deceived them. The saints will judge them ; the 
justice of God will drive them from the earth into the lake 
of fire and brimstone, where they will be tormented day and 
night, forever and ever. ' This is the second death/ Aftei 



SECOND COMING OF CHRIST. 173 

the second resurrection, second judgment, the righteous will 
then possess the earth forever. 

" I understand that the judgment day will be a thousand 
years long. The righteous are raised and judged in the 
commencement of that day, the wicked in the end of that 
day. I believe that the saints will be raised and judged about 
the year 1843, according to Moses' prophecy, Lev. ch. 26 ; 
Ezek. ch. 39; Daniel, ch. 2, 7, 8—12; Hos. 5 : 1—3; Rev., 
the whole book ; and many other prophets have spoken of 
these things. Time will soon tell if I am right, and soon he 
that is righteous will be righteous still, and he that is filthy 
will be filthy still. I do most solemnly entreat mankind to 
make their peace with God, be ready for these things. ' The 
end of all things is at hand.' I do ask my brethren in the 
gospel ministry to consider well what they say before they 
oppose these things. Say not in your hearts, ' My Lord de- 
layeth his coming.' Let all do as they would wish they had 
if it does come, and none will say they have not done right 
if it does not come. I believe it will come ; but if it should 
not come, then I will wait and look until it does come. Yet 
I must pray, ' Come, Lord Jesus, come quickly.' 

" This is a synopsis of my views. I give it as a matter of 
faith. I know of no scripture to contradict any view given 
in the above sketch. Men's theories may oppose. The an- 
cients believed in a temporal and personal reign of Christ on 
earth. The moderns believe in a temporal, spiritual reign 
as a millennium. Both views are wrong ; both are too gross 
and carnal. I believe in a glorious, immortal, and personal 
reign of Jesus Christ, with all his people, en the purified earth 
forever. I believe the millennium is between the two resur- 
rections and two judgments, the righteous and the wicked, 
the just and the unjust. I hope the dear friends of Christ 
will lay by all prejudice, and look at and examine these three 
views by the only rule and standard, the Bible. 

"WILLIAM MILLER." 
15* 



174 



MILLER S VIEWS ON THE 



A BIBLE CHRONOLOGY, FROM ADAM TO CHRIST. 

BY WILLIAM MILLER. 



No. Names of Patriarchs, Kings, &c. 



1. 

2. 

3. 

4. 
5. 
6. 
7. 
8. 
9. 
10. 

11. 
12. 
13. 
14. 
15 
16. 
17 
18 
19. 
20. 
21. 
22. 

1. 

2. 

3. 

4. 

5. 



Creation, 

Adam, 

Seth, 

Enos, 

Cainan, 

Mahalaleel, 

Jared, 

Enoch, 

Methuselah, 

Lamech, 

Noah, 

The Flood, 

Shem, 

Arphaxad, 

Salah, 

Heber, 

Peleg, . 

Reu, 

Serug, 

Nahor, 

Terah's life, 

Exode, &c , 

Wilderness, , 

Joshua, 

Elders and Anarchy ,§ . 

Under Cushan, 

Othniel, 

Eglon, 

Ehud, , 

Jabin, 

Barak, 

Midianites, 

Gideon, 

Abimelech, 

Tola, '..-■ 

Jair, 

Philistines 



130 

105 
90 
70 
65 

162 
65 

187 

182 

600 
1 
2 
35 
30 
34 
30 
32 
30 
29 

205 

430 f 
40 
25} 
18 
8 
40 
18 
80 
20 
40 
7 
40 
3 
23 
22 
18 



A.M. 



1 

130 
235 
325 

395 
460 
622 
687 
874 
1056 
1656 
1657 
1659 
1694 
1724 
1758 
1788 
1820 
1850 
1879 
2084 
2514 
2554 
2579 
2597 
2605 
2645 
2663 
2743 
2763 
2803 
2810 
2850 
2853 
2876 



B. C. Book. Chap. Verse. 



2916 



4157 
4027 
3922 
3832 
3762 
3697 
3535 
3470 
3283 
3101 
2501 
2500 
2498 
2463 
2433 
2399 
2369 
2337 
2307 
2278 
2073 
1643 
1603 
1578 
1560 
1552 
1512 
1494 
1414 
1394 
1354 
1347 
1307 
1304 
1281 
1259 
1241 



Gen. 



Exod. 
Josh. 

xxiv, 
See Josephus. 
Judges iii. 



i. ii. 

v. 3 

6 
9 

« 12 

15 

« 18 

21 
25 
28 
6 
13 
10 
12 
14 

« 16 

18 
20 
22 
24 
32 

xii. 40, 41 
ul 
29 



a 

vii. 

viii. 

xi. 

u 
a 



iii. 


8 


u 


11 


u 


14 


a 


30 


iv. 


3 


v. 


31 


vi. 


1 


Vlll. 


28 


ix. 


22 


X. 


2 


a 


3 


U 


8 



* The Exode did not begin until Terah's death ; then Abraham left 
Haran, and the Exode began, as is clearly proved by Acts 7 : 4. 

t Exode in Egypt from Abraham to wilderness state. 

% Joshua was a young man when he came out of Egypt, (Exod. 33 : 
11 ;) could not have been more than 45 years old then ; 85 when he 
entered Canaan, and 110 when he died, leaves 25 years. 

§ Judges begin. See Judges 2: 7 — 15. 






SECOND COMING OF CHRIST. 



175 



BIBLE CHRONOLOGY, CONTINUED. 



No. j Names of Patriarchs, Kings, &c, 



14. Jephthah, 

15. Ibzan, 

16. Elon, 

17. Abdon, 

18. Philistines, 

19. Eli, 

20. Samuel, prophet, 

1. Kings — Saul, 

2. David 

3. Solomon, 

4. Rehoboam, 

5. Abijam, 

6. Asa, 

7. Jehoshaphat, 

8. Jehoram, 

9. Ahaziah, 

10. Athaliah, his mother, 

11. Joash, 

12. Amaziah, 

Interregnum,! 

13. Azariah, 

14. Jotham, 

15. Ahaz, 

16. Hezekiah, 

17. Manasseh, 

18. Amon, 

19. Josiah, 

20. Jehoahaz, 3 months, 

21. Jehoiakim, 

The 70 years of Captiv- } 

ity began here, ended > 
1st year of Cyrus, . . . } 

Cyrus, 

GVmbyses, 

Darius Hystaspes, 

Xerxes, 

I Artaxerxes Longimanus, . 

Birth of Christ,§ 

Add present year, 1840, . . 

To 1843, 



Age. A. M, 



6 

7 
10 

8 
40 
40* 
24f 
40 
40 
40 
17 

3 
41 
25 

5 

1 

6 
40 
29 
11 
52 
16 
16 
29 
55 

2 
31 

11 

70 

6 

7 
36 
13 

7 



2922 
2929 
2939 
2947 
2987 
3027 
3051 
3091 
3131 
3171 
3188 
3191 
3232 
3257 
3262 
3263 
3269 
3309 
3338 
3349 
3401 
3417 
3433 
3462 
3517 
3519 
3550 
3550 
3561 

3631 

3637 
3644 

3680 
3693 
3700 



457 4157 

1840 5997 

3 6000 



B. C. Book. Chap. 





Verse. 



1235 Judges xii. 7 
1228! « « 9 
1218 j « " 11 

1210; « « 14 

1170! « xiii. 1 

1130.1 Sam. iv. 18 

1106 " vii. 2—17 

1066 Acts xiii. 21 
1026 2 Sam. v. 

986 1 Kings xi. 

969 2Chron.xii. 

966 1 Kings xv. 

9-25 « " 

900 j " xxii 

895 ' 2 Kino-s viii. 



894 
888 
848 
819 
808 
756 
740| 
724 
695j 
640 
638 
607 
607 
596 

526 

520 
513 

477 
464 
457 



4 

42 

13 

2 

10 
42 
17 

26 

3,4 

1 

2 

1,2 

2 

33 

2 

2 

1 

19 

1 

31 

« " 36 

" xxiv.2 — 16 

2 Chron. xxxvi. 5 

—10; 15—23 

Rollin i. p. 354 

" i. p. 366 

" ii. p. 9 

" ii. p. 9 

Ezra vii. 10—13 



xi. 

xii. 

xiv. 

xv. 

a 

cc 

xvi. 

xviii. 

xxi. 

u 

xxii. 
xxiii. 



■ This ends the Judges, — 448 years. Acts 13 : 20 ; also, chap. 8. 

i Samuel could not have been more than 38 when Eli died. Then, 
Israel was lamenting the loss of the ark more than 20 years. Samuel 
judged Israel some years after, and became old, and his sons judged 
Israel. He must have been G2 or 63 when Saul was made king. 

$ See 2 Kings, chapters 14 and 15. 

§ See Ferguson's Astronomy ; also, Prideaux's Connection. 



176 miller's views on Christ's second coming. 

Mr. Miller adduces the following texts of Scripture in 
support of his sentiments: — Rev. 22: 20. Ps. 130: 6. 1 
Thess. 3: 13. Ps. 50: 4. Rev. 11: 15. Isa. 2: 19— 
21. John 5 : 28. 1 Thess. 4:17. 2 Thess. 1 : 5—7. 1 
Cor. 15 : 52. Rev. 5 : 9. Dan. 7 : 9—14. Rev. 14 : 14— 

16. Matt. 26 : 64. Isa. 27 : 13. Matt. 24 : 29. Rev. 20 : 
11. Isa. 66 : 15, 16. Mai. 4:1. Isa. 5 : 24. Rev. 19 : 18. 
Ezek. 39 : 17—20. Dan. 2 : 35, 44. Isa. 17 : 13. Rev. 

13 : 1—7 ; 20 : 10. Isa. 24 : 20, 23. 2 Pet. 3 : 13. Rev. 

19 : 8; 21 : 2. Heb. 4 : 9—11 ; 6 : 2, 3. Isa. 35 : 10; 65 : 

17. Rev. 20: 6; 20:9. Zech. 8 : 5. Rev. 3 : 12; 5 : 10. 

20 : 2, 3, 7; 21 : 1 ; 20 : 8, 9, 13. Rom. 7:5. 1 Pet. 4 : 
6. Ps. 59 : 6—14. Jer. 4 : 12. Rev. 21 : 12, 27. Zech. 

14 : 9—11. 1 Cor. 6 : 2. Rev. 20 : 9, 14, 15. Mai. 4 : 2. 
Isa. 4 : 3—5. Hos. 13 : 14. Rom. 8 : 17. Rev. 21 : 23 ; 
22 : 5. Jer. 31 : 12—14. Eph. 1 : 10. Tit. 2 : 13. Rev. 
4:11. Eph. 6 : 13. Heb. 10 : 36, 37. 

The believers in Mr. Miller's theory are numerous, and 
converts to his doctrines are increasing. 

Mr. Miller was born at Hampton, N. Y., Feb. 15, 1782. 
He is a farmer, of common school education, and possesses 
strong intellectual and colloquial powers. He is a man of 
unexceptionable character, is a member of the Baptist church, 
in good standing, and has a license to preach the gospel. 
For the last fifteen years, he has almost exclusively devoted 
himself to investigating Scripture prophecies, and in promul- 
gating his peculiar views of them to the world. 

The Rev. J. V. Himes and Rev. J. Litch, No. 14 Devon- 
shire Street, Boston, publish the Signs of the Times, a 
weekly paper, devoted to Miller's views. They also publish 
Miller's works, and a variety of other books, embracing 
similar sentiments 



COME-OUTERS. 177 



COME-OUTERS. 

This is a term which has been applied to a considerable 
number of persons in various parts of the Northern States, 
principally in New England, who have recently come oat of 
the various religious denominations with which they were 
connected ; — hence the name. They have net themselves 
assumed any distinctive name, not regarding themselves as a 
sect, as they have not formed, and do not contemplate form- 
ing, any religious organization. They have no creed, believ- 
ing that every one should be left free to hold such opinions 
on religious subjects as he pleases, without being held ac- 
countable for the same to any human authority. Hence, as 
might be expected, they hold a diversity of opinions on many 
points of belief upon which agreement is considered essential 
by the generality of professing Christians. Amongst other 
subjects upon which they differ is that of the authority of the 
Scriptures of the Old and the New Testaments, some among 
them holding the prevailing belief of their divine inspiration, 
whilst others regard them as mere human compositions, and 
subject them to the same rules of criticism as they do any 
other book, attaching to them no authority any further than 
they find evidence of their truth. They believe the common- 
ly-received opinion of the plenary inspiration of the writers 
of those books to be unfounded, not claimed by the writers 
themselves, and therefore unscriptural, as well as unreasona- 
ble. "Whilst, then, they believe the authors of the Gospels to 
have been fallible men, liable to err both in relation to mat- 
ters of fact and opinion, they believe they find in their 
writings abundant evidence of their honesty. Therefore 
they consider their testimony satisfactory as regards the 
main facts there stated of the life of Jesus Christ, at least so 
far, that there can be no difficulty in deducing therefrom the 
great principles of the religion which he taught. They all 
believe him to have been a divinely-inspired teacher, and his 
religion, therefore, to be a revelation of eternal truth. They 



178 COME-OUTERS. 

regard him as the only authorized expositor of his own re- 
ligion, and believe that to apply in practice its principles as 
promulgated by him, and as exemplified in his life, is all that 
is essential to constitute a Christian, according to his testi- 
mony, (Matt. 7:24,) — " Whosoever heareth these sayings 
of mine, and doeth them, I will liken him unto a wise man 
which built his house upon a rock, ,} &lc. Hence they believe 
that to make it essential to Christianity to assent to all the 
opinions expressed by certain men, good men though they 
were, who wrote either before or after his time, involves a 
denial of the words of Christ. They believe that, according 
to his teachings, true religion consists in purity of heart, 
holiness of life, and not in opinions ;■ that Christianity, as it 
existed in the mind of Christ, is a life rather than a belief. 

This class of persons agree in the opinion that he only is 
a Christian who has the spirit of Christ ; that all such as 
these are members of his church, and that it is composed of 
none others; therefore that membership in the Christian 
church is not, and cannot, in the nature of things, be deter- 
mined by any human authority. Hence they deem all at- 
tempts to render the church identical with any outward 
organizations as utterly futile, not warranted by Christ him- 
self, and incompatible with its spiritual character. Having 
no organized society, they have no stations of authority or 
superiority, which they believe to be inconsistent with the 
Christian idea, (Matt. 23 : 8,) — " But be not ye called Rabbi : 
for one is your Master, even Christ ; and all ye are brethren." 
(Matt, 20:25, 26,) — "Ye know that the princes of the 
Gentiles exercise dominion over them, and they that are 
great exercise authority upon them. But it shall not be so 
among youP 

As might be inferred from the foregoing, they discard all 
outward ordinances as having no place in a spiritual religion 
the design of which is to purify the heart, and the extent of 
whose influence is to be estimated by its legitimate effects in 
producing a life of practical righteousness, and not by any 
mere arbitrary sign, which cannot be regarded as a certain 



COME-OUTERS. 179 

indication of the degree of spiritual life, and must consequent- 
ly be inefficient and unnecessary. 

Their views of worship correspond, as they believe, with 
the spiritual nature of the religion they profess. They believe 
that true Christian worship is independent of time and place ; 
that it has no connection with forms, and ceremonies, and ex- 
ternal arrangements, any further than these are the exponents 
of a divine life ; that it spontaneously arises from the pure in 
heart at all times and in all places : in short, they regard the 
terms Christian worship and Christian obedience as synony- 
mous, believing that he gives the highest and only conclusive 
evidence of worshipping the Creator, who exhibits in his life 
the most perfect obedience to his will. These views they 
consider in perfect harmony with the teachings of Jesus, par- 
ticularly in his memorable conversation with the woman of 
Samaria. 

They also agree in the belief that the religion of Christ 
asserts the equality of all men before God ; that it confers 
upon no man, or class of men, a monopoly of Heaven's favors ; 
neither does it give to a portion of his children any means of 
knowing his will not common to the race. They believe the 
laws of the soul are so plain that they may be easily compre- 
hended by all who sincerely seek to know them, without 
the intervention of any human teacher or expounder. Hence 
thev regard no teaching as authoritative but that of the Spirit 
of God, and reject all priesthoods but the universal priesthood 
which Christianity establishes. They believe that every one 
whose soul is imbued with a knowledge of the truth is quali- 
fied to be its minister, and it becomes his duty and his pleas- 
ure, by his every word and action, to preach it to the world. 
It follows, then, that, as Christ prepares and appoints his own 
ministers, and as they receive their commissions only from 
him, they are accountable to him alone for their exercise, 
and not to any human authority whatsoever. They therefore 
reject all human ordinations, appointments, or control, or any 
designation by man of an order of men to preach the gospel, 
as invasions of his rightful prerogative. 



180 COME-OUTERS. 

Amongst the prevailing sins, against which they feel bound 
to bear testimony, are slavery and war ; and it is alleged as 
the main reason why many of them have disconnected them- 
selves from the professedly Christian denominations to which 
they belonged, that those bodies gave their sanction to those 
anti-Christian practices. They believe slaveholding to be 
sinful under all circumstances, and that, therefore, it should 
be immediately abandoned. They believe, not only that 
national wars are forbidden by Christianity, but that the 
taking of human life for any purpose, by governments or indi- 
viduals, is incompatible with its spirit. A large proportion 
of them, also, consider all resort to punishment, as a penalty 
for crime, equally inconsistent with the law of love. Hence 
they deem it their duty to withhold their voluntary sanction, 
or support from human governments, and all institutions 
which claim the right to exercise powers which they thus 
regard as unlawful. 

In various places, these persons hold meetings on the first 
day of the week, which are conducted consistently with their 
views of Christian freedom and equality. It is understood 
that the object of thus meeting together, is to promote their 
spiritual welfare. For this purpose, they encourage a free 
interchange of sentiment on religious subjects, without any 
restraint or formality. They have no prescribed exercises, 
but every one is left free to utter his thoughts as he may feel 
inclined ; and even those who differ from them in opinion are 
not only at liberty, but are invited, to give expression to their 
thoughts. They believe this to be the only mode of holding 
religious meetings consistent with the genius of their reli- 
gion, and for an example of like gatherings they refer to those 
of the primitive Christians. They meet on the first day of 
the w&ekj not because they believe it incumbent to devote that 
portion of time more than any other to objects regarded as 
peculiarly religious, — for they regard all days as equally holy, 
and equally devoted to the service of the Lord, — but merely 
because they have become habituated to abstain from their 



JUMPERS. 181 

ordinary occupations on that day, and it is, therefore, the most 
convenient time for them to assemble. 

The practical acknowledgment of the moral equality of 
the sexes is another distinguishing characteristic of these 
people. They regard woman as equally qualified to hold any 
station in society from which she is not excluded by her 
physical disability ; and that she alone must decide for her- 
self what position she shall occupy, or what duties in the 
community she shall perform ; the control of woman never, 
as they conceive, having been delegated to man by the Cre- 
ator. Therefore they consider her equal in all mental and 
intellectual pursuits. And when they associate together for 
religious and benevolent objects, they exercise the various 
duties pertaining to them indiscriminately. 

The number of persons who hold a similarity of opinions 
on these subjects cannot be known. It is, at present, com- 
paratively small, but rapidly increasing. 



JUMPERS. 



Persons so called from the practice of jumping during 
the time allotted for religious worship. This singular prac- 
tice began, it is said, in the western part of Wales, about 
the year 1760. It was soon after defended by Mr. William 
Williams, (the Welsh poet, as he is sometimes called,) in a 
pamphlet, which was patronized by the abettors of jumping 
in religious assemblies. Several of the more zealous itiner- 
ant preachers encouraged the people to cry out, "Gogoniant," 
(the Welsh word for glory,) "Amen," &c. &c, to put them- 
selves in violent agitations, and, finally, to jump until they 
were quite exhausted, so as often to be obliged to fall down 
on the floor, or the field, where this kind of worship was 
held. 

16 



182 BAPTISTS. 



BAPTISTS. 

This denomination of Christians holds that a personal pro- 
fession of faith and an immersion in water are essential to 
baptism. There are several bodies of Baptists in the United 
States, which will be found under their different names. The 
Regular or Associated Baptists are, in sentiment, moderate 
Calvinists, and form the most numerous body of Baptists in 
this country. 

The Baptists being Independent, or Congregational, in their 
form of church government, their ecclesiastical assemblies 
disclaim all right to interfere with the concerns of individual 
churches. Their public meetings, by delegation from different 
churches, are held for the purpose of mutual advice and im- 
provement, but not for the general government of the whole 
body. 

The following Declaration of Faith, with the Church Cove- 
nant, was recently published by the Baptist Convention of New 
Hampshire, and is believed to express, with little variation, the 
general sentiments of the Regular or Associated Baptists : — 

" I. Of the Scriptures. — We believe the Holy Bible 
was written by men divinely inspired, and is a perfect treasure 
of heavenly instruction ; that it has God for its Author, salva- 
tion for its end, and truth, without any mixture of error, for 
its matter ; that it reveals the principles by which God will 
judge us, and therefore is, and shall remain to the end of 
the world, the true centre of Christian union, and the supreme 
standard by which all human conduct, creeds, and opinions, 
should be tried. 

" II. Of the true God. — That there is one, and only 
one, true and living God, whose name is JEHOVAH, the 
Maker and Supreme Ruler of heaven and earth ; inexpressi- 
bly glorious in holiness; worthy of all possible honor, confi- 
dence, and love ; revealed under the personal and relative 
distinctions of the Father, the Son, and the Holy Ghost ; 



BAPTISTS. 183 

equal in every divine perfection, and executing distinct but 
harmonious offices in the great work of redemption. 

" III. Of the Fall of Man. — That man was created in 
a state of holiness, under the law of his Maker, but by volun- 
tary transgression fell from that holy and happy state ; in 
consequence of which all mankind are now sinners, not by 
constraint, but choice ; being by nature utterly void of that 
holiness required by the law of God, wholly given to the grat- 
ification of the world, of Satan, and of their own sinful pas- 
sions, and therefore under just condemnation to eternal ruin, 
without defence or excuse. 

"IV. Of the Way of Salvation. — That the salvation 
of sinners is wholly of grace, through the mediatorial offices 
of the Son of God, who took upon him our nature, yet with- 
out sin ; honored the law by his personal obedience, and 
made atonement for our sins by his death ; being risen from 
the dead, he is now enthroned in heaven ; and uniting in his 
wonderful person the tenderest sympathies with divine per- 
fections, is every way qualified to be a suitable, a compas- 
sionate, and an all-sufficient Savior. 

" V. Of Justification. — That the great gospel blessing 
which Christ, of his fulness, bestows on such as believe in 
him, is justification ; that justification consists in the pardon 
of sin and the promise of eternal life, on principles of right- 
eousness ; that it is bestowed, not in consideration of any 
works of righteousness which we have done, but solely 
through his own redemption and righteousness ; that it brings 
us into a state of most blessed peace and favor with God, and 
secures every other blessing needful for time and eternity. 

" VI. Of the Freeness of Salvation. — That the bless- 
ings of salvation are made free to all by the gospel ; that it 
is the immediate duty of all to accept them by a cordial and 
obedient faith ; and that nothing prevents the salvation of 
the greatest sinner on earth, except his own voluntary refusal 
to submit to the Lord Jesus Christ ; which refusal will sub- 
ject him to an aggravated condemnation. 

" VII. Of Grace in Regeneration. — That, in order to 



1S4 BAPTISTS. 

be saved, we must be regenerated, or born again ; that regen- 
eration consists in giving a holy disposition to the mind, and 
is effected in a manner above our comprehension or calcula- 
tion, by the power of the Holy Spirit, so as to secure our 
voluntary obedience to the gospel ; and that its proper evi- 
dence is found in the holy fruit which we bring forth to the 
glory of God. 

" VIII. Of God's Purpose of Grace. — That election is 
the gracious purpose of God, according to which he regener- 
ates, sanctifies, and saves sinners ; that, being perfectly con- 
sistent with the free agency of man, it comprehends all the 
means in connection with the end ; that it is a most glorious 
display of God's sovereign goodness, being infinitely wise, 
holy, and unchangeable ; that it utterly excludes boasting, and 
promotes humility, prayer, praise, trust in God, and active 
imitation of his free mercy ; that it encourages the use of 
means in the highest degree ; that it is ascertained by its 
effects in all who believe the gospel ; is the foundation of 
Christian assurance ; and that to ascertain it with regard to 
ourselves, demands and deserves our utmost diligence. 

" IX. Of the Perseverance of Saints. — That such 
only are real believers as endure unto the end; that their 
persevering attachment to Christ is the grand mark which 
distinguishes them from superficial professors ; that a special 
Providence watches over their welfare ; and they are kept by 
the power of God through faith unto salvation. 

" X. Harmony of the Law and Gospel. — That the 
law of God is the eternal and unchangeable rule of his moral 
government ; that it is holy, just, and good ; and that the in- 
ability which the Scriptures ascribe to fallen men to fulfil its 
precepts, arises entirely from their love of sin ; to deliver 
them from which, and to restore them, through a Mediator, 
to unfeigned obedience to the holy law, is one great end of 
the gospel, and of the means of grace connected with the 
establishment of the visible church. 

" XI. Of a Gospel Church. — That a visible church of 
Christ is a congregation of baptized believers, associated by 



BAPTISTS. 185 

covenant in the faith and fellowship of the gospel; observing 
the ordinances of Christ ; governed by his laws ; and exercis- 
ing the gifts, rights, and privileges, invested in them by his 
word ; that its only proper officers are bishops, or pastors, and 
deacons, whose qualifications, claims, and duties, are defined 
in the Epistles to Timothy and Titus. 

" XII. Of Baptism and the Lord's Supper. — That 
Christian baptism is the immersion of a believer in water, in 
the name of the Father, Son, and Spirit ; to show forth, in a 
solemn and beautiful emblem, our faith in a crucified, buried, 
and risen Savior, with its purifying power ; that it is pre- 
requisite to the privileges of a church relation, and to the 
Lord's supper, in which the members of the church, by the 
use of bread and wine, are to commemorate together the 
dying love of Christ, — preceded always by solemn self-exam- 
ination. 

" XIII. Of the Christian Sabbath. — That the first day 
of the week is the Lord's day, or Christian Sabbath, and is to 
be kept sacred to religious purposes, by abstaining from all 
secular labor and recreations ; by the devout observance of 
all the means cf grace, both private and public; and by 
preparation for that rest which remaineth for the people of 
God. 

"XIV. Of Civil Government. — That civil government 
is of divine appointment, for the interests of good order of 
human society ; and that magistrates are to be prayed for, 
conscientiously honored, and obeyed, except in things opposed 
to the will of our Lord Jesus Christ, who is the only Lord of 
the conscience, and the Prince of the kings of the earth. 

"XV. Of the Righteous and the Wicked. — That 
there is a radical and essential difference between the right- 
eous and the wicked : that such only as through faith are 
justified in the name of the Lord Jesus, and sanctified by the 
Spirit of our God, are truly righteous in his esteem ; while all 
such as continue in impenitence and unbelief are in his sight 
wicked, and under the curse ; and this distinction holds 
among men both in and after death. 
16* 



186 BAPTISTS. 

" XVI. Of the World to come. — That the end of this 
world is approaching; that, at the last day, Christ will descend 
from heaven, and raise the dead from the grave to final retri- 
bution ; that a solemn separation will then take place ; that 
the wicked will be adjudged to endless punishment, and the 
righteous to endless joy ; and that this judgment will fix 
forever the final state of men, in heaven or hell, on prin- 
ciples of righteousness. 

" Church Covenant. — Having been, as we trust, brought' 
by divine grace to embrace the Lord Jesus Christ, and to give 
up ourselves wholly to him, we do now solemnly and joyfully 
covenant with each other, to walk together in him with 
brotherly love, to his glory as our common Lord. We 
do, therefore, in his strength engage, 

" That we will exercise a mutual care, as members one of 
another, to promote the growth of the whole body in Christian 
knowledge, holiness, and comfort ; to the end that we may 
stand perfect and complete in all the will of God. 

" That, to promote and secure this object, we will uphold 
the public worship of God and the ordinances of his house, 
and hold constant communion with each other therein ; that 
we will cheerfully contribute of our property for the support 
of the poor, and for the maintenance of a faithful ministry of 
the gospel among us. 

" That we will not omit closet and family religion at home, 
nor allow ourselves in the too common neglect of the great 
duty of religiously training up our children, and those under 
our care, with a view to the service of Christ and the enjoy- 
ment of heaven. 

" That we will walk circumspectly in the world, that we 
may win their souls ; remembering that God hath not given 
us the spirit of fear, but of power, and of love, and of a sound 
mind , that we are the light of the world and the salt of the 
earth, and that a city set on a hill cannot be hid. 

" That we will frequently exhort, and, if occasion shall 
require, admonish, one another, according to Matthew 18th, 
in the spirit of meekness ; considering ourselves, lest we also 



BAPTISTS. 187 

be tempted ; and that, as in baptism, we have been buried 
with Christ, and raised again, so there is on us a special 
obligation henceforth to walk in newness of life. 

" And may the God of peace, who brought again from 
the dead our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make us per- 
fect in every good work to do his will ; working in us that 
which is well pleasing in his sight, through Jesus Christ ; to 
> whom be glory forever and ever. Amen." 

(See Matt. 3 : 5, 6, 11, 13—16 ; 20 : 22, 23 ; 21 : 25 ; 28 : 
19. Mark 1 : 4, 5, 8, 9, 10 ; 11 : 30 ; 16 : 15, 16. Luke 3 : 
3, 7, 12, 16, 21 ; 7 : 29, 30 ; 12 : 50 ; 20 : 4. John 1 : 28, 31, 
33; 3 : 22, 23; 4 : 1, 2. Acts 1 : 5, 22; 2 : 38, 41 ; 8 : 12, 
13, 36—39; 9:18; 10:37, 47,48; 13:24; 16:15, 33; 
18 : 8, 25 ; 19 : 4, 5 ; 22 : 16. Rom. 6 : 3, 4. 1 Cor. 1 : 13 
—17 ; 10 : 2; 12 13 ; 15 : 29. Gal. 3 : 27. Eph. 4 : 5. 
Col. 2 : 12. Heb. 6:2. 1 Pet. 3 : 21.) 

" This denomination claims an immediate descent from the 
apostles, and asserts that the constitution of their churches is 
from the authority of Jesus Christ himself, and his immediate 
successors. Many others, indeed, deduce their origin as a 
sect from much later times, and affirm that they first sprang 
up in Germany in the sixteenth century. This denomination 
of Christians is distinguished from others by their opinions 
respecting the mode and subjects of baptism. Instead of 
administering the ordinance by sprinkling or pouring water, 
they maintain that it ought to be administered only by im- 
mersion : such, they insist, is the meaning of the Greek word 
baptizo, to wash or dip, so that a command to baptize is a 
command to immerse. They also defend their practice from 
the phrase buried with him in baptism, from the first admin- 
istrators' repairing to rivers, and the practice of the primitive 
church, after the apostles. 

" With regard to the subjects of baptism, this denomination 
alleges that it ought not to be administered to children or 



188 BAPTISTS. 

infants at all, nor to adults in general ; but to those only who 
profess repentance for sin and faith in Christ. Our Savior's 
commission to his apostles, by which Christian baptism was 
instituted, is to go and teach all nations, baptizing them, &c. ; 
that is, not to baptize all they meet with, but first to examine 
and instruct them, and whoever will receive instruction, to 
baptize in the name of the Father, and of the Son, and of the 
Holy Ghost. This construction of the passage is confirmed 
by another passage — ' Go ye into all the world, and preach 
the gospel to every creature ; he that believeth, and is bap- 
tized, shall be saved. 1 To such persons, and to such only, 
this denomination says, baptism was administered by the 
apostles and the immediate disciples of Christ ; for those who 
were baptized in primitive times are described as repenting 
of their sins, and believing in Christ. (See Acts 2 : 38, 8 : 
37, and other passages of Scripture.) 

" They further insist that all positive institutions depend 
entirely upon the will and declaration of the institutor ; and 
that, therefore, reasoning by analogy from previous abrogated 
rites is to be rejected, and the express commands of Christ 
respecting the mode and subjects of baptism ought to be our 
only rule. 

" They observe that the meaning of the word baptizo 
signifies immersion or dipping only ; that John baptized in 
Jordan ; that he chose a place where there was much water ; 
that Jesus came up out of the water ; that Philip and the 
eunuch went down both into the water ; that the terms 
washing, purifying, burying in baptism, so often mentioned 
in Scripture, allude to this mode ; that immersion only was 
the practice of the apostles and the first Christians ; and that 
it was only laid aside from the love of novelty, and the cold- 
ness of our climate. These positions, they think, are so 
clear from Scripture, and the history of the church, that 
they stand in need of but little argument to support them." 

There are some interesting facts connected with the histo- 



BAPTISTS. 189 

ry of the Baptists in America. In 1631, the Rev. Roger 
Williams, who had been a clergyman of the church of Eng- 
land, but, disliking its formalities, seceded, and ranged him- 
self with the Nonconformists, fled to America from the per- 
secutions which then raged in England. The great princi- 
ples of civil and religious liberty were not then understood in 
the western world, and, as Mr. Williams was a man of in- 
trepid firmness in advocating those principles, we are not 
surprised at the excitement and opposition which his doctrines 
awakened. He settled first in Salem, New England, the 
magistracy of which condemned his opinions, and subsequent- 
ly sentenced him to banishment. Under that cruel act of 
legislation, he was driven from his family, in the midst of 
winter, to seek for refuge among the wild Indians. After 
great sufferings, having conciliated the Indians, he com- 
menced the formation of a colony, to which he gave the 
name of Providence, situate in Rhode Island, a name which 
it still bears. 

Thus he became the founder of a new order of things. 
Several of his friends afterwards joined him, and in that infant 
settlement he sustained the twofold character of minister and 
lawgiver. He formed a constitution on the broad principle 
of civil and religious liberty, and thus became the first ruler 
that recognized equal rights. Nearly a century and a half 
after that, when the Americans achieved their independence, 
thirteen of the states united in forming a government for 
themselves, and adopted that principle; thus America be- 
came, what the little colony of Providence had been before, 
a refuge for the persecuted for conscience sake. It has been 
well observed that the millions in both hemispheres who are 
now rejoicing in the triumph of liberal principles, should 
unite in erecting a monument to perpetuate the memory of 
Roger Williams, the first governor who held liberty of 
conscience, as well as of person, to be the birthright of 
man. 

In the year 1639, Mr. Williams formed the Jirst Baptist 



190 ANABAPTISTS FREE-WILL BAPTISTS. 

church in America, at Providence. Throughout succeeding 
years, few changes, comparatively, were experienced in the 
movements of the Baptist denomination on this vast continent. 
Baptist churches multiplied exceedingly, until they assumed 
a leading attitude among the religious communities of Amer- 
ica. They have amply provided for an efficient and learned 
ministry, and the extraordinary revivals with which they have 
been frequently favored, invest them with a moral strength 
and glory which cannot be contemplated but with astonish- 
ment and admiration. 



ANABAPTISTS. 

Those who maintain that baptism ought always to be per- 
formed by immersion. The word is compounded of ana, 
" new," and baptistes, " a Baptist," signifying that those who 
have been baptized in their infancy, ought to be baptized 
anew. It is a word which has been indiscriminately applied 
to Christians of very different principles and practices. The 
English and Dutch Baptists do not consider the word as 
at all applicable to their sect, because those persons whom 
they baptize they consider as never having been baptized 
before, although they have undergone what they term the 
ceremony of sprinkling in their infancy. 



FREE-WILL BAPTISTS. 

The first church gathered, of this order, was in New 
Durham, N. H., in the year 1780, principally by the instru- 
mentality of Elder Benjamin Randall, who then resided in 



SEVENTH-DAY BAPTISTS. 191 

that town. Soon after, several branches were collected, 
which united with this church; and several preachers, of 
different persuasions, were brought to see the beauties of a 
free salvation, and united as fellow-laborers with Elder 
Randall. 

They believe that, by the death of Christ, salvation was 
provided for all men; that, through faith in Christ, and 
sanctification of the Spirit, — though by nature entirely sin- 
ners, — all men may, if they improve every means of grace 
in their power, become new creatures in ihis life, and, after 
death, enjoy eternal happiness ; that all who, having actual- 
ly sinned, die in an unrenewed state, will suffer eternal 
misery. 

Respecting the divine attributes of the Father, Son, and 
Holy Spirit, they in substance agree with other Orthodox 
Christians. They hold the holy Scriptures to be their only 
rule of religious faith and practice, to the exclusion of all 
written creeds, covenants, rules of discipline, or articles of 
organization. They consider that elders and deacons are 
the officers of the church designed in the Scriptures, and 
maintain that piety, and a call to the work, are the essen- 
tial qualifications of a minister, without regard to literary 
attainments. 



SEVENTH-DAY BAPTISTS, 

OR 

SABBATARIANS, 

Are those who keep the seventh day of the week as the 
Sabbath. They are to be found principally, if not wholly, 
among the Baptists. They object to the reasons which are 
generally alleged for keeping the first day, and assert that the 
change from the seventh to the first was effected by Constan- 



192 SIX-PRINCIPLE BAPTISTS. 

tine, on his conversion to Christianity, A. D. 321. The 
three following propositions contain a summary of their prin- 
ciples as to this article of the Sabbath, by which they stand 
distinguished : — 

1. That God hath required the seventh or last day of every 
week to be observed by mankind, universally, for the weekly 
Sabbath. 

2. That this command of God is perpetually binding on 
man till time shall be no more. 

3. That this sacred rest of the seventh-day Sabbath is not 
by divine authority changed from the seventh and last to the 
first day of the week, and that the Scripture doth nowhere 
require the observation of any other day of the week for the 
weekly Sabbath, but the seventh day only. They hold, in 
common with other Christians, the distinguishing doctrines 
of Christianity. 



SIX-PRINCIPLE BAPTISTS. 

This appellation is given to those who hold the imposition 
of hands, subsequent to baptism, and generally on the ad- 
mission of candidates into the church, as an indispensable 
prerequisite for church membership and communion. They 
support their peculiar principle chiefly from Heb. 6:1, 
2 — "Therefore, leaving the principles of the doctrine of 
Christ, let us go on unto perfection; not laying again the 
foundation of repentance from dead works, and faith toward 
God, of the doctrine of baptism, and of laying on of hands, 
and of resurrection of the dead, and of eternal judgment." 
As these two verses contain six distinct propositions, one of 
which is the laying on of hands, these brethren have, from 
thence, acquired the name of Six-Principle Baptists, to 
distinguish them from others, whom they sometimes call 
Five-Principle Baptists. They have fourteen churches in 
Massachusetts and Rhode Island. 



QUAKER BAPTISTS PEDOBAPTISTS. 193 

QUAKER BAPTISTS, 

OR 

KEITHI ANS. 

A party from the society of Friends, in Pennsylvania, 
separated in the year 1691. It was headed by the famous 
George Keith. They practised baptism, and received the 
Lord's supper, but retained the language, dress, and man- 
ners, of the Friends, or Quakers. 



PEDOBAPTISTS 

Are those who practise the baptism of children, without 
regard to personal faith. 

Pedobaptists, in common with all others, claim for their 
practice an apostolical origin ; and, although they differ much 
in theological opinions, in forms of church government, and 
modes of worship, yet they all adopt substantially the same 
mode of reasoning in their defence of pedobaptism. They 
say that the church, under both the old and new dispensa- 
tions, has ever been the same, although under a different 
form ; that infants, as well as parents, were admitted into the 
church under the earlier dispensations, the rite of circum- 
cision being the sign of their introduction into it ; and that 
the Christian dispensation (as the Savior came not to de- 
stroy, but to fulfil, the law and the prophets) did not annul 
or abridge any of the privileges of the church that were pos- 
sessed under the dispensations of former times. But as the 
right of children, who are bound to their parents by the 
strongest natural tie, to be solemnly and visibly dedicated to 
God, and to come within the pale and under the watch of the 
church, is a blessing and a privilege, we are entitled to ask 
for the passages in the New Testament which require its 
17 



194 PEDOBAPTISTS. 

abandonment. We take it for granted, that children are to 
be publicly dedicated to God, now, as in former times, unless 
some positive directions can be shown to the contrary. It 
appearing, therefore, that children may be dedicated to God, 
by their parents, in some public and visible way, and there 
remaining no outward ceremony, under the Christian dispen- 
sation, suitable to that purpose, but baptism, we infer that 
baptism is designed to take the place of circumcision, and 
that children may be baptized. And these views are thought 
to be encouraged by the affectionate saying of Christ, " Suf- 
fer little children to come unto me, and forbid them not, for 
of such is the kingdom of God." (Mark 10 : 14.) 

A second argument in favor of infant baptism is derived 
from the repeated accounts, in the Acts, of the baptism of 
whole families. The families referred to are those of Lydia, 
a seller of purple in the city of Thyatira, of the jailer, in the 
same city, and of Cornelius, the centurion, of Caesarea. 
Instances of this kind are not to be considered as conclusive- 
ly proving the Scripture authority of infant baptism of them- 
selves; but they form a presumptive argument, in its favor, 
of great weight. 

And, further, it may be shown, from ecclesiastical history, 
that the baptism of infants was practised in the time of the 
primitive Christians. This being the fact, the conclusion 
seems to follow irresistibly, that they received the practice 
from the apostles, and that it was, therefore, known and 
recognized by the Savior himself; and, if it were known and 
recognized by him, or even introduced, subsequently and 
solely, by those he commissioned, it must be received, in 
either case, as the will of Christ, and as a law of the Chris- 
tian dispensation. 

Again, they say that the particular mode of baptism can- 
not be determined from the meaning of the word baptizo, 
which may mean either to immerse or to lave, according to 
the particular connection in which it is found. (See Mark 
7 : 4. Heb. 9 : 10.) 

None of the accounts of baptism, which are given in the 



PED0BAPT1STS. 195 

New Testament, necessarily imply that it was performed by 
immersion. It is true the Savior and the eunuch, when they 
were baptized, went up out of, or rather from, the water ; 
but the inference that they went under the water, which is 
sometimes drawn from these expressions, does not appear to 
be sufficiently warranted. 

The circumstances attending the baptism of the jailer and 
his family are of such a nature as to render the opinion of 
its being performed by immersion improbable. The baptism 
was evidently performed at midnight, and within the limits 
of the prison, — a time and a situation evidently implying 
some other mode than plunging. Similar views will hold in 
respect to the baptism of the three thousand at the season of 
Pentecost. 

As, therefore, there are no passages of Scripture which 
positively require immersion, but various scriptural con- 
siderations against it, besides its being always inconvenient, 
and not unfrequently impracticable, the Pedobaptists have 
ever thought it fit and requisite, as a general rule, to practise 
baptism by sprinkling or laving. 

The Greek church, in all its branches, — whether in the 
frozen regions of Siberia, or in the torrid zone, — practise 
trine immersion. All Pedobaptists require of adults, who 
seek for baptism, a personal profession of their faith, and 
so far agree with the Baptists. They also, with the Baptists, 
allow immersion to be valid baptism ; but, in opposition to 
them, the Baptists deny that any other mode of administering 
this rite is valid. (See Exod. 14 : 22. Isa. 44 : 3. Matt. 

3 : 11 ; 19 : 13. Mark 7 : 4. Acts 2 : 39 ; 19 : 2, 5. Rom. 

4 : 11 ; 11 : 17. 1 Cor. 7 : 14 ; 10 : 2. Eph. chap. 2. Heb. 
9 : 10, 13, 14.) 

The term Pedobaptist is derived from two Greek words — 
pais, a child, and baptismos, baptism. This mode of baptism 
is practised by nearly the whole Christian world, except the 
Baptists and Friends. 



1 96 ANTI-PEDOBAPTISTS UNITARIANS. 



ANTI-PEDOBAPTISTS. 

A name given to those who object to the baptism of 
infants. The word is derived from the Greek words signi- 
fying against, a child, and / baptize. 



UNITARIANS. 

Those Christians who are usually designated by this name 
in the United States, and who are also called Liberal Chris- 
tians, are mostly Congregationalists, and are found princi- 
pally in New England. 

They acknowledge no other rule of faith and practice than 
the holy Scriptures, which they consider it the duty of every 
man to search for himself, prayerfully, and with the best 
exercise of his understanding. They reject all creeds of 
human device, as generally unjust to the truth of God and 
the mind of man, tending to produce exclusiveness, bigotry, 
and divisions, and at best of doubtful value. They regard, 
however, with favor the earliest creed on record, commonly 
called the Apostles', as approaching nearest to the simplicity 
of the gospel, and as imbodying the grand points of the 
Christian faith. 

They adopt the words of St. Paul, (1 Cor. 8 : 6,) " To us 
there is but one God, the Father, of whom are all things, and 
we in him ; and one Lord Jesus Christ, by whom are all 
things, and we by him." They make great account of the 
doctrine of God's paternal character and government, and 
continually set it forward as the richest source of consolation, 
and the most powerful motive to repentance and improve- 
ment. 

Receiving and trusting in Christ as their Lord, Teacher, 
Mediator, Intercessor, Savior, they hold in less esteem 



UNITARIANS. 197 

than many other sects, nice theological questions and specu- 
lations concerning his precise rank, and the nature of his 
relation to God. They feel that by honoring him as the Son 
of God, they honor him as he desired to be honored ; and 
that by obeying and imitating him, they in the best manner 
show their love. 

They believe that the Holy Ghost is not a distinct person 
in the Godhead, but that power of God, that divine influence, 
by which Christianity was established through miraculous 
aids, and by which its spirit is still shed abroad in the hearts 
of men. 

They advocate the most perfect toleration. They regard 
charity as the crowning Christian grace, — the end of the 
commandment of God. They consider a pure and lofty 
morality as not only inseparable from true religion, but the 
most acceptable service that man can render to his Maker, 
and the only indubitable evidence of a believing heart. 

They believe that sin is its own punishment, and virtue its 
own rewarder ; that the moral consequences of a man's good 
or evil conduct go with him into the future life, to afford him 
remorse or satisfaction ; that God will be influenced in all 
his dealings with the soul by mercy and justice, punishing 
no more severely than the sinner deserves, and always for a 
benevolent end. Indeed, the greater part of the denomina- 
tion are Restorationists. 

Unitarians consider that, besides the Bible, all the Ante- 
Nicene fathers — that is, all Christian writers for three 
centuries after the birth of Christ — give testimony in their 
favor, against the modern popular doctrine of the Trinity. 
As for antiquity, it is their belief that it is really on their 
side. 

In the First Epistle of Clement to the Corinthians, which 
was written towards the close of the first century, — and the 
evidence for the genuineness of which is stronger than for 
that of any other of the productions attributed to the apos- 
tolical fathers, — the supremacy of the Father is asserted or 
implied throughout, and Jesus is spoken of in terms mostly 
17* 



198 UNITARIANS. 

borrowed from the Scriptures. He is once called the 
" sceptre of the majesty of God ; " and this highly-figurative 
expression is the most exalted applied to him in the whole 
Epistle. 

Justin Martyr, the most distinguished of the ancient 
fathers of the church, who flourished in the former part of 
the second century, and whose writings (with the exception 
of those attributed to the apostolic fathers) are the earliest 
Christian records next to the New Testament, expressly says, 
" We worship God, the Maker of the universe, offering up to 
him prayers and thanks. But, assigning to Jesus, who came 
to teach us these things, and for this end was born, the 
' second place' after God, we not without reason honor him." 

The germ and origin of the doctrine of the Trinity, the 
Unitarians find in the speculations of those Christianized 
philosophers of the second century, whose minds were 
strongly tinctured with the Platonic philosophy, combined 
with the emanation system, as taught at Alexandria, and 
held by Philo. From this time they trace the gradual 
formation of the doctrine through successive ages down to 
Athanasius and Augustine ; the former of whom, A. D. 362, 
w r as the first to insist upon the equality of the Holy Ghost 
with the Father and the Son ; and the latter, about half a 
century afterwards, was the first to insist upon their numer- 
ical unity. 

In all ages of the church, there have been many learned 
and pious men who have rejected the Trinity as unscriptural 
and irrational. The first attempt, at the council of Nice, to 
establish and make universal the Trinitarian creed, caused 
disturbances and dissensions in the church, which continued 
for ages, and produced results the most deplorable to every 
benevolent mind which exalts charity over faith. 

Soon after the reformation, the Unitarian faith was 
avowed by Martin Cellarius, who was then finishing his 
studies at Wittenberg, where Luther was professor. In 
1546, the Unitarian opinions made a considerable movement 
in Italy, and several persons of learning and eminence were 



CMTARIANS. 199 

put to death. In 1553, Michael Servetus was burned for 
this heresy, at Geneva. The elder Socinus made his escape 
from this persecution, and spread his views throughout sev- 
eral countries of Europe, more particularly in Poland, where 
a large part of the Reformed clergy embraced them, and were 
separated, in 1585, from the communion of the Calvinists 
and Lutherans. 

In England, the number of Unitarians was considerable, 
according to Strype, as early as 1548 ; and in 1550, he rep- 
resents the Unitarian doctrine as spreading so fast that the 
leading Churchmen were alarmed, and " thought it necessary 
to suppress its expression by rigid measures." These " rigid 
measures," such as imprisonment and burning, were suc- 
cessful for a time. But afterwards, the " heresy " gained 
new and able supporters, such as Biddle, Firmin, Dr. S. 
Clarke, Dr. Lardner, Whiston, Emlyn, Sir Isaac Newton, 
&.c, and has been spreading to this day. 

In the north of Ireland, the Unitarians compose several 
presbyteries. There are also congregations of Unitarians in 
Dublin, and in other southern cities of the kingdom. 

In Scotland, there are chapels of this character in Edin- 
burgh, Glasgow, and other principal places. 

In the United States, Unitarian opinions were not preva- 
lent till towards the close of the last century. Since that 
time, however, they have advanced rapidly, and have been 
embraced by some of the wisest and best men in the land. 

Of late years, the Congregational Unitarians have generally 
abstained from controversy, in the United States. They 
have, however, published and circulated extensively a large 
number of tracts, of a doctrinal and practical character. 
They have at the present time assumed a positive condition, 
gained a strong and permanent hold amongst the Christian 
sects, and are manifesting new signs of vitality and usefulness. 

The following proof-texts are some of those upon which 
the Unitarians rest their belief in the inferiority of the Son to 
the Father : — John 8 : 17, 18. John 17 : 3. Acts 10 : 38. 
1 Tim. 2:5. ] John 4 : 14. Rom. 8 : 34. 1 Cor. 11:3. 



200 BROWNISTS PURITANS. 

John 10 : 29. John 14 : 28. Matt. 19 : 17. John 17 : 21. 
John 20 : 17. 1 Cor. 8 : 5, 6. John 10 : 25 ; 7 : 16, 17 ; 
8 : 28 ; 5 : 19, 20 ; 8 : 49, 50. Matt. 20 : 23. John 6 : 38, 
57 ; 5 : 30. Mark 13 : 32. Luke 6 : 12. John 1 1 : 41, 42. 
Matt. 27 : 46. Acts 2 : 22—24. *hil. 2 : 11. Col. 1 : 15. 
Rev. 3 : 14. Heb. 3 : 3. Matt. 12 : 18. Luke 2 : 52. 



BROWNISTS. 

A denomination which sprung up in England towards 
the close of the sixteenth century. They derive their name 
from their leader, Robert Brown. 

This denomination did not differ in point of doctrine from 
the church of England, or from the other Puritans ; but they 
apprehended, according to Scripture, that every church ought 
to be confined within the limits of a single congregation, 
and that the government should be democratical. They 
maintained the discipline of the church of England to be 
Popish and antichristian, and all her ordinances and sacra- 
ments invalid. Hence they forbade their people to join with 
them in prayer, in hearing the word, or in any part of public 
worship. They not only renounced communion with the 
church of England, but with all other churches, except such 
as were of the same model. 



PURITANS. 



This name was given to a party which appeared in England 
in the year 1565, who opposed the liturgy and ceremonies of 
the church of England. 

They acquired this denomination from their professed 
design to establish a purer form of worship and discipline. 



BOURIUNOMSTS. 201 

Those who were first styled Puritans were Presbyterians ; 
but the term was afterwards applied to others who differed 
from the church of England. 

Those who separated from the church of England were 
also styled Dissenters. 



BOURIGNONISTS. 

The followers of Antoinette Bourignon, a lady in France, 
who pretended to particular inspirations. She was born at 
Lisle, in 1616. At her birth, she was so deformed that 
it was debated some days in the family whether it was 
not proper to stifle her as a monster; but, her deformity 
diminishing, she was spared, and afterwards obtained such a 
degree of beauty, that she had her admirers. From her 
childhood to her old age she had an extraordinary turn of 
mind. She set up for a reformer, and published a great 
number of books, filled with very singular notions ; the most 
remarkable of which are entitled " The Light of the World," 
and " The Testimony of Truth." In her confession of faith, 
she professes her belief in the Scriptures, the divinity and 
atonement of Christ. She believed, also, that man is per- 
fectly free to resist or receive divine grace ; that God is ever 
unchangeable love towards all his creatures, and does not 
inflict any arbitrary punishment, but that the evils they suffer 
are the natural consequence of sin ; that religion consists not 
in outward forms of worship, nor systems of faith, but in an 
entire resignation to the will of God. She held many extrav- 
agant notions, among which, it is said, she asserted that 
Adam, before the fall, possessed the principles of both sexes ; 
that, in an ecstasy, God represented Adam to her mind in his 
original state, as also the beauty of the first world, and how 
he had drawn from it the chaos ; and that every thing was 
bright, transparent, and darted forth life and ineffable glory, 
with a number of other wild ideas. She dressed like a her- 



202 jews. 

mit, and travelled through France, Holland, England, and 
Scotland. She died at Franeker, in the province of Frise, 
October 30, 1680. 



JEWS. 



A complete system of the religious doctrines of the Jews 
is contained in the five books of Moses, their great lawgiver, 
who was raised up to deliver them from their bondage in 
Egypt, and to conduct them to the possession of Canaan, the 
promised land. 

The principal sects among the Jews, in the time of our 
Savior, were the Pharisees, who placed religion in external 
ceremony; the Sadducees, who were remarkable for their 
incredulity ; and the Essenes, who were distinguished by an 
austere sanctity. 

The Pharisees and Sadducees are frequently mentioned in 
the New Testament ; and an acquaintance with their prin- 
ciples and practices serves to illustrate many passages in the 
sacred history. At present, the Jews have two sects — the 
Caraites, who admit no rule of religion but the law of Moses; 
and the Rabbinists, who add to the laws the tradition of the 
Talmud, a collection of the doctrines and morality of the 
Jews. The expectation of a Messiah is the distinguishing fea- 
ture of their religious system. The word Messiah signifies 
one anointed, or installed into an office by an unction. 

Christians believe that Jesus Christ is the Messiah, in 
whom all the Jewish prophecies are accomplished. The 
Jews, infatuated with the idea of a temporal Messiah, who is 
to subdue the world, still wait for his appearance. 

The most remarkable periods in the history of the Jews 
are the call of Abraham, the giving of the law by Moses, 
their establishment in Canaan under Joshua, the building of 
the temple by Solomon, the division of the tribes, their cap- 
tivity in Babylon, their return under Zerubbabel, and the 



jews. 203 

destruction of their city and temple by Titus, afterwards 
emperor, A. D. 70. 

Maimonides, an illustrious rabbi, drew up for the Jews, in 
the eleventh century, a confession of faith, which all Jews 
admit. It is as follows : — 

"1. I believe, with a true and perfect faith, that God is 
the Creator, whose name be blessed, Governor, and Maker, of 
all creatures, and that he hath wrought all things, worketh, 
and shall work forever. 

"2. I believe, with a perfect faith, that the Creator, whose 
name be blessed, is one, and that such a unity as in him 
can be found in none other, and that he alone hath been our 
God, is, and forever shall be. 

" 3. I believe, with a perfect faith, that the Creator, whose 
name be blessed, is not corporeal, nor to be comprehended 
with any bodily property, and that there is no bodily essence 
that can be likened unto him. 

" 4. I believe, with a perfect faith, the Creator, whose 
name be blessed, to be the first and the last, that nothing was 
before him, and that he shall abide the last forever. 

"5. I believe, with a perfect faith, that the Creator, whose 
name be blessed, is to be worshipped, and none else. 

"6. I believe, with a perfect faith, that all the words of 
the prophets are true. 

" 7. I believe, with a perfect faith, the prophecies of 
Moses, our master, — may he rest in peace; — that he was 
the father and chief of all wise men that lived before him, or 
ever shall live after him. 

"8. I believe, with a perfect faith, that all the law which 
at this day is found in our hands, was delivered by God 
himself to our master, Moses. God's peace be with him. 

" 9. I believe, with a perfect faith, that the same law is 
never to be changed, nor another to be given us of God, 
whose name be blessed. 

"10. I believe, with a perfect faith, that God, whose name 
be blessed, understandeth all the works and thoughts of 



204 jews. 

men, as it is written in the prophets. He fashioneth their 
hearts alike ; he understandeth all their works. 

"11. I believe, with a perfect faith, that God will recom- 
pense good to them that keep his commandments, and will 
punish them who transgress them. 

" 12. I believe, with a perfect faith, that the Messiah is 
yet to come ; and, although he retard his coming, yet I will 
wait for him till he come. 

" 13. I believe, with a perfect faith, that the dead shall be 
restored to life, when it shall seem fit unto God the Creator, 
whose name be blessed, and memory celebrated, world with- 
out end. Amen." 

This people constitute one of the most singular and inter- 
esting portions of mankind. For about three thousand years, 
they have existed as a distinct nation ; and, what is remark- 
able, by far the greatest part of this time they have been in 
bondage and captivity. 

The calling of Abraham, the father and founder of this 
nation ; the legislation of Moses ; the priesthood of Aaron ; 
the Egyptian bondage; the conquest of Canaan, and the 
history of the Jews to the coming of the Messiah; their cruel 
and injurious treatment of this august and innocent person- 
age, — are facts which the Scriptures disclose, and with which, 
it is presumed, every reader is well acquainted. 

For about eighteen hundred years, this wonderful people 
have maintained their peculiarities of religion, language, and 
domestic habits, among Pagans, Mahometans, and Chris- 
tians, and have suffered a continued series of reproaches, 
privations, and miseries, which have excited the admiration 
and astonishment of all who have reflected on their condition. 

The siege and destruction of Jerusalem by Titus, the 
Roman general, was one of the most awful and distressing 
scenes that mortals ever witnessed ; and the details, as given 
by Josephus, are enough to make humanity shudder. Dur- 
ing the siege, which lasted nearly five months, upwards of 
eleven hundred thousand Jews perished. John and Simon, 



jews. 205 

the two generals of the Hebrews, who were accounted the 
ringleaders of the rebellious nation, with seven hundred of 
the most beautiful and vigorous of the Jewish youth, were 
reserved to attend the victor's triumphal chariot. The num- 
ber taken captive, during this fatal contest, amounted to 
ninety-seven thousand ; many of whom were sent into Syria, 
and the other provinces, to be exposed in public theatres, to 
fight like gladiators, or to be devoured by wild beasts. The 
number of those destroyed in the whole war, of which 
the taking of the holy city was the bloody and tremendous 
consummation, is computed to have been one million four 
hundred and sixty thousand. 

In addition to the terrors of the Roman sword, this 
devoted nation was exposed to famine, pestilence, and the 
implacable fury of contending parties among themselves, 
which all conspired together to make the siege of Jerusalem 
surpass, in horror, every account of any other siege in the 
records of the world. 

A small portion, indeed, of this wretched, ruined nation 
were permitted to remain, and establish themselves in Judea, 
who, by degrees, reorganized a regular system of government, 
which became the centre of Jewish operations, not only for 
those in Judea, but for such as were dispersed in other na- 
tions. But the yoke of foreign masters was so grievous and 
burdensome, that they were continually restless and impa- 
tient; and, in consequence of a general revolt under the 
emperor Adrian, in 134, they were a second time slaughtered 
in multitudes, and were driven to madness and despair. 
Bither, the place of their greatest strength, was compelled 
to surrender, and Barchochba, their leader, who pretended 
to be the Messiah, was slain, and five hundred and eighty 
thousand fell by the sword in battle, besides vast numbers 
who perished by famine, sickness, fire, and other calamities. 

Kings have enacted the severest laws against them, and 
employed the hand of executioners to ruin them. The sedi- 
tious multitudes, by murders and massacres, have committed 
outrages against them, if possible, still more violent and 
13 



206 jews. 

tragical. Besides their common share in the sufferings of 
society, they have undergone a series of horrid and unutter- 
able calamities, which no other description of men has ever 
experienced in any age, or in any country. Princes and 
people, Pagans, Mahometans, and Christians, disagreeing in 
so many things, have united in the design of exterminating 
this fugitive and wretched race, but have not succeeded. 
They have been banished, at different times, from France, 
Germany, Spain, Bohemia, Hungary, and England; and 
from some of these kingdoms they have been banished and 
recalled many times in succession. 

The Romans and Spaniards have probably done more 
than any other nations to oppress and destroy this people ; 
and the inquisition has doomed multitudes of them to torture 
and death. 

At different times, they were accused of poisoning wells, 
rivers, and reservoirs of water, and, before any proof of these 
strange and malicious charges was produced, the populace 
in many parts of Germany, Italy, and France, have fallen 
upon them with merciless and murderous severity. At one 
time, the German emperor found it necessary to issue an 
edict for their banishment, to save them from the rage of his 
exasperated and unrestrained subjects. 

As the Jews have generally been the bankers and brokers 
of the people among whom they have resided, and have made 
a show of much wealth, this has tempted their avaricious 
adversaries to impose upon them enormous taxes and ruinous 
fines. 

Muley Archy, a prince of one of the Barbary states, by 
seizing the property of a rich Jew, was enabled to dispossess 
his brother of the throne of Morocco. 

The English parliament of Northumberland, in 1188, for 
the support of a projected war, assessed the Jews with 60,000 
pounds, while only 70,000 were assessed upon the Christians; 
which proves either that the Jews were immensely rich, or 
that the parliament was extremely tyrannical. 

The English king John was unmercifully severe upon this 



jews. 207 

afflicted people. In 1210, regardless of the costly freedom he 
had sold them, he subjected them all, as a body, to a fine of 
66,000 marks. The ransom required by this same unfeeling 
king, of a rich Jew of Bristol, was 10,000 marks of silver; and 
on his refusing to pay this ruinous fine, he ordered one of his 
teeth to be extracted every day ; to which the unhappy man 
submitted seven days, and on the eighth day he agreed to 
satisfy the king's rapacity. Isaac of Norwich was, not long 
after, compelled to pay a similar fine. But the king, not 
satisfied with these vast sums extorted from these injured 
Israelites, in the end confiscated all their property, and ex- 
pelled them from the kingdom. 

About the beginning of the 16th century, the Jews in 
Persia were subjected to a tax of two millions of gold. 
Long would be the catalogue of injuries of this kind, which 
this outcast and hated nation has sustained. Numerous are 
the cases in which those who have become deeply in debt to 
them for borrowed money, have procured their banishment, 
and the confiscation of their property, as the readiest way to 
cancel their demands ; and, as they have ever been addicted 
to usurious practices, they have, by this means, furnished 
plausible pretexts to their foes to fleece and destroy them. 

The fraternal disposition of this people led them to seek 
the society of each other ; and, notwithstanding the wideness 
of their dispersion, in process of time, they, by uniting under 
different leaders, formed two communities of considerable 
extent, known by the name of the eastern and western Jews. 
The western Jews inhabited Egypt, Judea, Italy, and other 
parts of the Roman empire; the eastern Jews settled in 
Babylon, Chaldea, Persia, &c. The head of the western 
division was known by the name of the patriarch, while he 
who presided over the eastern Jews, was called the prince of 
the captivity. The office of patriarch was abolished, by im- 
perial laws, about 429, from which time the western Jews 
were solely under the rule of the chiefs of their synagogues, 
whom they called primates. But the princes of the captivity 
had a longer and more splendid sway. They resided at 



208 



JEWS, 



Babylon, or Bagdad, and exercised an extensive authority 
over their brethren, as far down as the 12th century. About 
this period, a Jewish historian asserts that he found, at Bag- 
dad, the prince of the captivity, lineally descended from 
David, and permitted, by the caliph, to exercise the rights 
of sovereignty over the Jews from Syria to Indostan. 

The existence of a succession of these imaginary poten- 
tates, from the destruction of Jerusalem by the Romans, the 
Jews have ever been strenuous in maintaining, partly to 
aggrandize their nation, and partly to deprive Christians of 
the benefit of an argument furnished by the prophecy of 
Jacob, concerning the termination of the Jewish polity and 
independence, soon after the coming of the Messiah. 

Notwithstanding the world, in general, has shown a spirit 
of hostility and contempt for the remnant of Israel, yet they 
have found a few, in every age, who, either from motives of 
policy or justice, have treated them with kindness and re- 
spect. The first Mahometan caliphs, a number of the Roman 
pontiffs, and some of the Asiatic and European sovereigns,, 
have shown them friendship and protection. Don Solomon,, 
a learned and illustrious Jew of Portugal, in the 12th century* 
was raised to the highest military command in that kingdom., 
Casimir the Great, of Poland, in the 14th century, received 
the Jews as refugees into his kingdom, and granted them 
extensive privileges ; and from that time to the present, they 
have been more numerous in that country than in any other 
in Europe. 

For many centuries, this persecuted race found a favorite 
asylum in Holland, and, by their dexterity and success in 
commerce, became very affluent. 

Cromwell, seeing the benefit which the Netherlands had 
derived from this money-making and money-lending commu-* 
nity, was very desirous to recall them to England, from which 
they had been exiled about three hundred and fifty years, 
The celebrated Manasses Ben Israel had many interviews 
with the Protector ; and so high were the expectations of the 
Israelites, from the clemency and authority of this illustrious 






jews. , 209 

statesman, that they began to look up to him as the promised 
Messiah. And, although Cromwell's friendly proposals, as 
to their recall, were overruled by the bigoted and intolerant 
policy of the times, yet, from that period, they have found 
favor and protection in England, and have been much more 
numerous and prosperous there than formerly. 

In France and the United States, the Jews are admitted to 
equal rights with all other citizens, which cannot be said of 
any other nations in Christendom. In the United States, they 
have acquired this freedom, of course, with all other citizens 
of this free country. In France, they were admitted to it 
by Bonaparte ; and afterwards, in 1807, by his directions, they 
convened a Grand Sanhedrim, consisting, according to an- 
cient custom, of 70 members, exclusive of the president. 
The number and distinction of the spectators of this San- 
hedrim greatly added to the solemnity of the scene. This 
venerable assembly passed and agreed to various articles 
respecting the Mosaic worship, and their civil and ecclesi- 
astical concerns. 

The extreme aversion of the Jews to every thing which 
bears the Christian name, and their obstinate attachment to 
their ancient religion, have, in former years, discouraged all 
attempts to convert them to the Christian faith. And not 
only has their conversion been neglected, but for many cen- 
turies they have been persecuted, plundered, and destroyed, 
by those who have called themselves Christians ; they have 
not been permitted to enter their churches as worshippers, 
nor their dwellings as guests, nor reside in their territories, 
where Pagans and Mahometans have found an unmolested 
abode. While we, then, blame the blindness and incredulity 
of the descendants of Abraham, let us lament the folly and 
unkindness of the professed disciples of the mild and com- 
passionate Redeemer. But a different spirit is now prevailing 
in many parts of Christendom, and a new era, as to the tribes 
of Israel, seems about to burst upon the world. Societies 
are formed in Europe and America for their benefit, and a 
disposition is said to be increasing, among the Jews, favorable 
18* 



210 INDIAN RELIGIONS, 

to that Messiah and that religion which they have so long 
hated and rejected. 

The history of this people certainly forms a striking evi- 
dence of the truth of divine revelation. They are a living 
and perpetual miracle, continuing to subsist as a distinct and 
peculiar race for upwards of three thousand years, intermixed 
among almost all the nations of the world, flowing forward in 
a full and continued stream, like the waters of the Rhone, 
without mixing with the waves of the expansive lake through 
which the passage lies to the ocean of eternity. 



INDIAN RELIGIONS. 

" Lo, the poor Indian ! whose untutored mind 
Sees God in clouds, or hears him in the wind ; 
His soul proud science never taught to stray- 
Far as the solar walk, or milky way ; 
Yet simple nature to his hope has given, 
Behind the cloud-topped hill, an humbler heaven — 
Some safer world in depth of woods embraced, 
Some happier island in the watery waste, 
Where slaves once more their native land behold, 
No fiends torment, no Christians thirst for gold. 
To be, contents his natural desire ; 
He asks no angel's wing, no seraph's fire ; 
But thinks, admitted to that equal sky, 
His faithful dog will bear him company." — Pope. 

The natives of Canada have an idea of the Supreme 
Being; and they all, in general, agree in looking upon him 
as the First Spirit, and the Governor and the Creator of the 
world. It is said that almost all the nations of the Algon- 
quin language give this Sovereign Being the appellation of 
the Great Hare. Some, again, call him Michabou, and 
others Atahocan. Most of them hold the opinion that he 
was born upon the waters, together with his whole court, 
entirely composed of four-footed animals, like himself; that 



INDIAN RELIGIONS. 211 

he formed the earth of a grain of sand, which he took from 
the bottom of the ocean ; and that he created man of the 
bodies of the dead animals. There are, likewise, some who 
mention a god of the waters, who opposed the designs of the 
Great Hare, or, at least, refused to be assisting to him. This 
god is, according to some, the Great Tiger. They have a 
third, called Matcomek, whom they invoke in the winter 
season. 

The Agreskoui of the Hurons, and the Agreskouse of the 
Iroquois, is, in the opinion of these nations, the Sovereign 
Being, and the god of war. These Indians do not give the 
same original to mankind with the Algonquins ; they do not 
ascend so high as the first creation. According to them, there 
were, in the beginning, six men in the world ; and, if you ask 
them who placed them there, they answer you, they do not 
know. 

The gods of the Indians have bodies, and live much in 
the same manner as themselves, but without any of those 
inconveniences to which they are subject. The word spirit, 
among them, signifies only a being of a more excellent na- 
ture than others. 

According to the Iroquois, in the third generation there 
came a deluge, in which not a soul was saved; so that, in 
order to repeople the earth, it was necessary to change 
beasts into men. 

Beside the First Being, or the Great Spirit, they hold an 
infinite number of genii, or inferior spirits, both good and 
evil, who have each their peculiar form of worship. 

They ascribe to these beings a kind of immensity and 
omnipresence, and constantly invoke them as the guardians 
of mankind. But they never address themselves to the evil 
genii, except to beg of them to do them no hurt. 

They believe in the immortality of the soul, and say that 
the region of their everlasting abode lies so far westward, 
that the souls are several months in arriving at it, and have 
vast difficulties to surmount. The happiness which they 
hope to enjoy is not believed to be the recompense of virtue 



212 INDIAN RELIGIONS. 

only; but to have been a good hunter, brave in war, &c, are 
the merits which entitle them to this paradise, which they, 
and the other American natives, figure as a delightful country, 
blessed with perpetual spring, whose forests abound with 
game, whose rivers swarm with fish, where famine is never 
felt, and uninterrupted plenty shall be enjoyed without labor 
or toil. 

The natives of New England believed not only a plurality 
of gods, who made and governed the several nations of the 
world, but they made deities of every thing they imagined to 
be great, powerful, beneficial, or hurtful to mankind. Yet 
they conceived an Almighty Being, who dwells in the south- 
west regions of the heavens, to be superior to all the rest. 
This Almighty Being they called Kichtan, who at first, ac- 
cording to their tradition, made a man and woman out of a 
stone, but, upon some dislike, destroyed them again; and 
then made another couple out of a tree, from whom de- 
scended all the nations of the earth ; but how they came to 
be scattered and dispersed into countries so remote from one 
another, they cannot tell. They believed their Supreme God 
to be a good being, and paid a sort of acknowledgment to 
him for plenty, victory, and other benefits. 

But there is another power, which they called Hobamocko, 
(the devil,) of whom they stood in greater awe, and wor- 
shipped merely from a principle of fear. 

The immortality of the soul was universally believed among 
them. When good men die, they said, their souls go to 
Kichtan, where they meet their friends, and enjoy all man- 
ner of pleasures ; when wicked men die, they go to Kichtan 
also, but are commanded to walk away, and wander about in 
restless discontent and darkness forever. 

After the coming of the white people, the Indians in New 
Jersey, who once held a plurality of deities, supposed there 
were only three, because they saw people of three kinds of 
complexion, viz., English, negroes, and themselves. 

It was a notion generally prevailing among them, that 
the same God who made them did not make us, but 






INDIAN RELIGIONS. 213 

that they were created after the white people ; and it is prob- 
able they supposed their God gained some special skill by 
seeing the white people made, and so made them better ; for 
it is certain they considered themselves and their methods 
of living, which they said their God expressly prescribed for 
them, vastly preferable to the white people and their methods. 

With regard to a future state of existence, many of them 
imagined that the Chichung, i. e., the shadow, or what survives 
the body, will, at death, go southward, to some unknown, 
but curious place, — will enjoy some kind of happiness, such 
as hunting, feasting, dancing, or the like; and what they 
suppose will contribute much to their happiness in the next 
state, is, that they shall never be weary of these entertain- 
ments. 

Those who have any notion about rewards and sufferings 
in a future state, seem to imagine that most will be happy, 
and that in the delightful fields, chasing the game, or re- 
posing themselves with their families ; but the poor, frozen 
sinners cannot stir one step towards that sunny region. 
Nevertheless, their misery has an end; it is longer or short- 
er, according to the degree of their guilt ; and, after its ex* 
piation, they are permitted to become inhabitants of the 
Indian paradise. 

The Indians of Virginia gave the names of Okee, Quioc-> 
cos, or Kiu-asa, to the idol which they worshipped. These 
names might possibly be so many epithets, which they varied 
according to the several functions they ascribed to this deity, 
or the different notions they might form to themselves of it in 
their religious exercises and common discourses. Moreover, 
they were of opinion that this idol is not one sole being, but 
that there were many more of the same nature, besides the 
tutelary gods. They gave the general name of Quioccos to 
all these genii, or beings, so that the name of Kiwasa might 
be particularly applied to the idol in question 

These savages consecrated chapels and oratories to this 
deity, in which the idol was often represented under a variety 
of shapes. They even kept some of these in the most retired 



214 INDIAN RELIGIONS, 

parts of their houses, to whom they communicated their 
affairs, and consulted them upon occasion. In this case, they 
made use of them in the quality of tutelary gods, from whom 
they supposed they received blessings on their families. 

The sacerdotal vestment of their priests was like a 
woman's petticoat plaited, which they put about their necks, 
and tied over the right shoulder ; but they always kept one 
arm out, to use it as occasion required. This cloak was 
made round at bottom, and descended no lower than the 
middle of the thigh ; it was made of soft, well-dressed skins, 
with the hair outwards. 

These priests shaved their heads close, the crown except- 
ed, where they left only a little tuft, that reached from the 
top of the forehead to the nape of the neck, and even on the 
top of the forehead. They here left a border of hair, which, 
whether it was owing to nature, or the stiffness contracted 
by the fat and colors with which they daubed themselves, 
bristled up, and came forward like the corner of a square cap. 

The natives of Virginia had a great veneration for their 
priests ; and the latter endeavored to procure it, by daubing 
themselves all over in a very frightful manner, dressing them- 
selves in a very odd habit, and tricking up their hair after a 
very whimsical manner. Every thing they said was considered 
as an oracle, and made a strong impression on the minds of 
the people ; they often withdrew from society, and lived in 
woods or in huts, far removed from any habitation. They 
were difficult of access, and did not give themselves any 
trouble about provisions, because care was always taken to 
set food for them near their habitations. They were always 
addressed in cases of great necessity. They also acted in 
the quality of physicians, because of the great knowledge 
they were supposed to have of nature. In fine, peace or war 
was determined by their voice ; nor was any thing of impor- 
tance undertaken without first consulting them. 

They had not any stated times nor fixed days, on which 
they celebrated their festivals, but they regulated them only 
by the different seasons of the year ; as, for instance, they 



DEISTS. 215 

celebrated one day at the arrival of their wild birds, another 
upon the return of the hunting season, and for the maturity 
of their fruits; but the greatest festival of all was at harvest 
time. They then spent several days in diverting themselves, 
and enjoyed most of their amusements, such as martial 
dances and heroic songs. 

After their return from war, or escaping some danger, 
they lighted fires, and made merry about them, each having 
his gourd-bottle, or his little bell, in his hand. Men, women, 
and children, often danced in a confused manner about these 
fires. Their devotions, in general, consisted only of accla- 
mations of joy, mixed with dances and songs, except in 
seasons of sorrow and affliction, when they were changed 
into bowlings. The priests presided at this solemnity, 
dressed in their sacerdotal ornaments, part of which were 
the gourd-bottle, the petticoat above mentioned, and the 
serpents' or weasels' skins, the tails of which were dexter- 
ouslv tied upon their heads like a tiara, or triple crown. 
These priests began the song, and always opened the reli- 
gious exercise, to which they often added incantations, part 
of the mysteries of which were comprehended in the songs. 
The noise, the gestures, the wry faces, in a word, every thing, 
contributed to render these incantations terrible. 



DEISTS. 



The Deists believe in a God, but reject a written revela- 
tion from him. They are extravagant in their encomiums 
on natural religion, though they differ much respecting its 
nature, extent, obligation, and importance. Dr. Clarke, in 
his treatise on Deism, divides them into four classes, accord- 
ing to the number of articles comprised in their creed. 

The first are such as pretend to believe the existence of 
an eternal, infinite, independent, intelligent Being, and who, 



216 DEISTS. 

to avoid the name of Epicurean Atheists, teach also that this 
Supreme Being made the world ; though, at the same time, 
they agree with the Epicureans in this — that they fancy God 
does not at all concern himself in the government of the 
world, nor has any regard to, or care of, what is done therein. 

The second sort of Deists are those who believe not only 
the being, but also the providence, of God, with respect to 
the natural world, but who, not allowing any difference be- 
tween moral good and evil, deny that God takes any notice 
of the morally good or evil actions of men ; these things 
depending, as they imagine, on the arbitrary constitution of 
human laws. 

A third sort of Deists there are, who, having right appre- 
hensions concerning the natural attributes of God and his 
all-governing providence, and some notion of his moral per- 
fections also, yet, being prejudiced against the notion of the 
immortality of the soul, believe that men perish entirely at 
death, and that one generation shall perpetually succeed 
another, without any further restoration or renovation of 
things. 

A fourth and last sort of Deist are such as believe the 
existence of a Supreme Being, together with his providence 
in the government of the world ; also all the obligations of 
natural religion, but so far only as these things are discov- 
erable by the light of nature alone, without believing any 
divine revelation. 

These, the learned author observes, are the only true 
Deists ; but, as their principles would naturally lead them to 
embrace the Christian revelation, he concludes there is now 
no consistent scheme of Deism in the world. Dr. Clarke 
then adds, "The heathen philosophers — those few of them 
who taught and lived up to the obligations of natural religion 
— had, indeed, a consistent scheme of Deism, as far as it went. 
But the case is not so now; the same scheme is not any 
longer consistent with its own principles; it does not now 
lead men to embrace revelation, as it then taught them to 
hope for it. Deists in our days, who reject revelation when 



ATHEISTS. 217 

offered to them, are not such men as Socrates and Cicero 
were; but, under pretence of Deism, it is plain they are 
generally ridiculers of all that is truly excellent in natural 
religion itself. Their trivial and vain cavils ; their mocking 
and ridiculing without and before examination ; their direct- 
ing the whole stress of objections against particular customs, 
or particular and perhaps uncertain opinions or explications 
of opinions, without at all considering the main body of 
religion ; their loose, vain, and frothy discourses ; and, above 
all, their vicious and immoral lives, — show, plainly and un- 
deniably, that they are not real Deists, but mere Atheists, and, 
consequently, not capable to judge of the truth of Chris- 
tianity." 

Dr. Paley observes, " Of what a revelation discloses to 
mankind, one, and only one, question can be properly asked : 
— Was it of importance to mankind to know or to be better 
assured of ? In this question, when we turn our thoughts to 
the great Christian doctrine of a resurrection from the dead 
and a future judgment, no doubt can be possibly entertained. 
He who gives me riches or honors does nothing; he who 
even gives me health, does little in comparison with that 
which lays before me just grounds for expecting a restora- 
tion to life, and a day of account and retribution, which 
thing Christianity hath done for millions." 



ATHEISTS. 



The Atheists are those who deny the existence of God ; 
this is called speculative Atheism. Professing to believe in 
God, and yet acting contrary to this belief, is called practical 
Atheism. Absurd and irrational as Atheism is, it has had 
its votaries and martyrs. In the seventeenth century, Spi- 
nosa was its noted defender. Lucilio Venini, a native of 
Naples, also publicly taught Atheism in France ; and, being 
19 



218 ATHEISTS. 

convicted of it at Toulouse, was condemned and executed in 
1619. It has been questioned, however, whether any man 
ever seriously adopted such a principle. 

Archbishop Tillotson says, " I appeal to any man of reason, 
whether any thing can be more unreasonable than obstinately 
to impute an eifect to chance, which carries in the very face 
of it all the arguments and characters of a wise design and 
contrivance. Was ever any considerable work in which 
there were required a great variety of parts, and a regular and 
orderly disposition of those parts, done by chance ? Will 
chance fit means to ends, and that in ten thousand instances, 
and not fail in any one ? How often might a man, after he 
had jumbled a set of letters in a bag, fling them out upon the 
ground, before they would fall into an exact poem ! yea, or so 
much as make a good discourse in prose ! And may not a 
little book be as easily made by chance as the great volume 
of the world ? How long might a man be in sprinkling col- 
ors upon canvass with a careless hand, before they would 
happen to make the exact picture of a man ! And is a man 
easier made by chance than his picture ? How long might 
twenty thousand blind men, who should be sent out from 
several remote parts of England, wander up and down before 
they would all meet upon Salisbury Plain, and fall into rank 
and file in the exact order of an army! And yet this is 
much more easy to be imagined than how the innumerable 
blind parts of matter should rendezvous themselves into a 
world. A man that sees Henry the Seventh's chapel at 
Westminster, might with as good reason maintain (yea, with 
much better, considering the vast difference betwixt that 
little structure and the huge fabric of the world) that it was 
never contrived or built by any means, but that the stones did 
by chance grow into those curious figures into which they 
seem to have been cut and graven; and that, upon a time, (as 
tales usually begin,) the materials of that building — the stone, 
mortar, timber, iron, lead, and glass — happily met together, 
and very fortunately ranged themselves into that delicate 
order in which we see them now, so close compacted, that it 



PANTHEISTS. 219 

must be a very great chance that parts them again. What 
would the world think of a man that should advance such an 
opinion as this, and write a book for it 1 If they would do 
him right, they ought to look upon him as mad ; but yet with 
a little more reason than any man can have- to say that the 
world was made by chance, or that the first men grew up out 
of the earth as plants do now. For can any thing be more 
ridiculous, and against all reason, than to ascribe the produc- 
tion of men to the first fruitfulness of the earth, without so 
much as one instance and experiment, in any age or history, 
to countenance so monstrous a supposition ? The thing is, 
at first sight, so gross and palpable, that no discourse about 
it can make it more apparent. And yet these shameful beg- 
gars of principles give this precarious account of the original 
of things ; assume to themselves to be the men of reason, the 
great wits of the world, the only cautious and wary persons, 
that hate to be imposed upon, that must have convincing 
evidence for every thing, and can admit of nothing without a 
clear demonstration of it." 

Lord Bacon remarks, that " A little philosophy inclineth a 
man's mind to Atheism, but depth in philosophy bringeth 
men's minds about to religion ; for, while the mind of man 
looketh upon second causes scattered, it may rest in them, 
and go no farther ; but when it beholdeth the chain of them 
confederated and linked together, it must needs fly to Provi- 
dence and Deity." 



PANTHEISTS. 

Abner Kneeland's " Philosophical Creed," as he terms it, 
is probably a good definition of the views of those who con- 
sider the universe as an immense animal, 

" Whose body nature is, and God the soul." 

Mr. Kneel and says, " I believe in the existense of a 



220 MAHOxMETANS. 

universe of suns and planets, among which there is one sun 
belonging to our planetary system ; and that other suns, being 
more remote, are called stars ; but that they are indeed suns 
to other planetary systems. I believe that the whole universe 
is nature, and that the word nature embraces the whole 
universe, and that God and Nature, so far as we can attach 
any rational idea to either, are perfectly synonymous terms. 
Hence I am not an Atheist, but a Pantheist ; that is, in- 
stead of believing there is no God, I believe that, in the 
abstract, all is God ; and that all power that is, is in God, and 
that there is no power except that which proceeds from God, 
I believe that there can be no will or intelligence where there 
is no sense, and no sense where there are no organs of 
sense ; and hence sense, will, and intelligence, is the effect, 
and not the cause, of organization. I believe in all that 
logically results from those premises, whether good, bad, or 
indifferent. Hence I believe that God is all in all; and 
that it is in God we live, move, and have our being ; and 
that the whole duty of man consists in living as long as he 
can, and in promoting as much happiness as he can while he 
lives." 



MAHOMETANS. 

Mahometanism is a scheme of religion formed and propa- 
gated by Mahomet, who was born at Mecca, A. D. 569, and 
died at Medina, in 632. 

His system is a compound of Paganism, Judaism, and 
Christianity ; and the Koran, which is their Bible, is held in 
great reverence. It is replete with absurd representations, 
and is supposed to have been written by a Jew. The most 
eloquent passage is allowed to be the following, where God 
is introduced, bidding the waters of the deluge to cease : — 
" Earth, swallow up the waters ; heaven, draw up those thou 



MAHOMETANS. 221 

hast poured out ; immediately the waters retreated, the com- 
mand of God was obeyed, the ark rested on the mountains, 
and these words were heard — ' Woe to the wicked ! ' " 

This religion is still professed and adhered to by the Turks 
and Persians, and by several nations in Asia and Africa. 
The best statistical writers estimate the number of Mahome- 
tans in the world at about one hundred and forty millions. 

Mahomet descended from an honorable tribe, and from 
the noblest family of that tribe ; yet his original lot was pov- 
erty. By his good conduct, he obtained the hand of a widow 
of wealth and respectability, and was soon raised to an equal- 
ity with the richest people in Mecca. 

Soon after his marriage, he formed the scheme of establish- 
ing a new religion, or, as he expressed it, of replanting the 
only true and ancient one professed by Adam, Noah, Abra- 
ham, Moses, Jesus, and all the prophets, by destroying the 
gross idolatry into which most of his countrymen had fallen, 
and weeding out the corruptions and superstitions which the 
later Jews and Christians had, as he thought, introduced into 
their religion, and reducing it to its original purity, which 
consisted chiefly in the worship of one God. 

The Mahometans divide their religion into two general 
parts, faith and practice, of which the first is divided into six 
distinct branches — belief in God, in his angels, in his Scrip- 
tures, in his prophets, in the resurrection and final judgment, 
and in God's absolute decrees. The points relating to prac- 
tice are, prayer, with washings, alms, fasting, pilgrimage to 
Mecca, and circumcision. 

They believe that both Mahomet and those among his fol- 
lowers who are reckoned orthodox, had, and continue to 
have, just and true notions of God, and that his attributes 
appear so plain from the Koran itself, and all the Mahometan 
divines, that it would be loss of time to refute those who 
suppose the God of Mahomet to be different from the true 
God, and only a fictitious deity, or idol of his own creation. 

They believe that the existence of angels, and their purity, 
are absolutely required to be believed in the Koran ; and he 
19* 



222 MAHOMETANS. 

is reckoned an infidel who denies there are such beings, or 
hates any of them, or asserts any distinction of sexes among 
them. They believe them to have pure and subtile bodies, 
created of fire ; that they neither eat, drink, nor propagate 
their species ; that they have various forms and offices, some 
adoring God in different postures, others singing praises to 
him, or interceding for mankind. They hold that some of 
them are employed in writing down the actions of men, 
others in carrying the throne of God, and other services. 

As to the Scriptures, the Mahometans are taught by the 
Koran, that God, in divers ages of the world, gave revelations 
of his will in writing to several prophets, the whole and every 
one of which it is absolutely necessary for a good Moslem to 
believe. The number of these sacred books were, according 
to them, one hundred and four ; of which ten were given to 
Adam, fifty to Seth, thirty to Edris or Enoch, ten to Abraham, 
and the other four, being the Pentateuch, the Psalms, the 
Gospel, and the Koran, were successively delivered to Moses, 
David, Jesus, and Mahomet ; which last being the seal of the 
prophets, those revelations are now closed, and no more are 
to be expected. All these divine books, except the four last, 
they agree now to be entirely lost, and their contents unknown, 
though the Sabians have several books which they attribute 
to some of the antediluvian prophets. And of those four, the 
Pentateuch, Psalms, and Gospel, they say, have undergone 
so many alterations and corruptions, that, though there may 
possibly be some part of the true word of God therein, yet no 
credit is to be given to the present copies in the hands of the 
Jews and Christians. 

They believe that the number of the prophets which have 
been from time to time sent by God into the world, amounts 
to no less than 224,000, according to one Mahometan tradi- 
tion ; or to 124,000, according to another ; among whom 313 
were apostles, sent with special commissions to reclaim man- 
kind from infidelity and superstition ; and six of them brought 
new laws or dispensations, which successively abrogated the 
preceding : these were Adam, Noah, Abraham, Moses, Jesus, 



MAHOMETANS. 223 

and Mahomet. All the prophets in general the Mahometans 
believe to have been freed from great sins and errors of con- 
sequence, and professors of one and the same religion, that 
is, Islamism, notwithstanding the different laws and institu- 
tions which they observed. They allow of degrees among 
them, and hold some of them to be more excellent and hon- 
orable than others. The first place they give to the revealers 
and establishers of new dispensations, and the next to the 
apostles. 

They believe in a general resurrection and a future judg- 
ment. 

The time of the resurrection the Mahometans allow to be 
a perfect secret to all but God alone ; the angel Gabriel him- 
self acknowledging his ignorance in this point, when Mahom- 
et asked him about it. However, they say the approach of 
that day may be known from certain signs which are to pre- 
cede it. 

After the examination is past, and every one's work weighed 
in a just balance, they say that mutual retaliation will follow, 
according to which every creature will take vengeance one 
of another, or have satisfaction made them for the injuries 
which they have suffered. And, since there will then be no 
other way of returning like for like, the manner of giving 
this satisfaction will be by taking away a proportional part of 
the good works of him who offered the injury, and adding it 
to those of him who suffered it ; which being done, if the 
angels (by whose ministry this is to be performed) say, "Lord, 
we have given to every one his due, and there remaineth of 
this person's good works so much as equalleth the weight of an 
ant" God will, of his mercy, cause it to be doubled unto him, 
that he may be admitted into paradise ; but if, on the con- 
trary, his good works be exhausted, and there remain evil 
works only, and there be any who have not yet received sat- 
isfaction from him, God will order that an equal weight of 
their sins be added unto his, that he may be punished for 
them in their stead, and he will be sent to hell laden with 
both. This will be the method cvf God's dealing- with man- 



224 MAHOMETANS. 

kind. As to brutes, after they shall have likewise taken 
vengeance of one another, he will command them to be 
changed into dust; wicked men being reserved to more 
grievous punishment, so that they shall cry out, on hearing 
this sentence passed on the brutes, " Would to God that we 
were dust also I" 

The trials being over, and the assembly dissolved, the Ma- 
hometans hold that those who are to be admitted into para- 
dise will take the right hand way, and those who are destined 
into hell-fire will take the left ; but both of them must first 
pass the bridge called in Arabic al Sirat, which, they say, is 
laid over the midst of hell, and described to be finer than a 
hair, and sharper than the edge of a sword ; so that it seems 
very difficult to conceive how any one shall be able to stand 
upon it; for which reason most of the sect of the Motazalites 
reject it as a fable ; though the orthodox think it a sufficient 
proof of the truth of this article, that it was seriously affirmed 
by him who never asserted a falsehood, meaning their prophet, 
who, to add to the difficulty of the passage, has likewise de- 
clared that this bridge is beset on each side with briers and 
hooked thorns, which will, however, be no impediment to the 
good ; for they shall pass with wonderful ease and swiftness, 
like lightning, or the wind, Mahomet and his Moslems lead- 
ing the way ; whereas the wicked, what with the slipperiness 
and extreme narrowness of the path, the entangling of the 
thorns, and the extinction of the light which directed the 
former to paradise, will soon miss their footing, and fall down 
headlong into hell, which is gaping beneath them. 

As to the punishment of the wicked, the Mahometans are 
taught that hell is divided into seven stories or apartments, 
one below another, designed for the reception of as many 
distinct classes of the damned. 

The first, which they call Jehenan, they say, will be the 
receptacle of those who acknowledged one God, that is, the 
wicked Mahometans ; who, after having been punished ac- 
cording to their demerits, will at length be released ; the 
second, named Ladha, they assign to the Jews; the third, 



MAHOMETANS. 225 

named al Hotama, to the Christians ; the fourth, named al 
Sair, to the Sabians; the fifth, named Salar, to the Magi- 
ans ; the sixth, named al Jaliin, to the idolaters; and the 
seventh, which is the lowest and worst of all, and is called al 
Hoicyat, to the hypocrites, or those who outwardly professed 
some religion, but in their hearts were of none. Over each 
of these apartments they believe there will be set a guard of 
angels, nineteen in number ; to whom the damned will con- 
fess the just judgment of God, and beg them to intercede 
with him for some alleviation of their pain, or that they may 
be delivered by being annihilated. 

Mahomet has, in his Koran and traditions, been very exact 
in describing the various torments of hell, which, according 
to him, the wicked will suffer, both from intense heat and 
excessive cold. The degrees of these pains will also vary in 
proportion to the crimes of the sufferer, and the apartment 
he is condemned to ; and he who is punished the most 
lightly of all will be shod with shoes of fire, the fervor of 
which will cause his skull to boil like a caldron. The con- 
dition of these unhappy wretches, as the same prophet teaches, 
cannot be properly called either life or death ; and their mis- 
erv will be greatly increased by their despair of being ever 
delivered from that place, since, according to that frequent ex- 
pression in the Koran, they must remain therein forever. It 
must be remarked, however, that the infidels alone will be liable 
to eternity of damnation ; for the Moslems, or those who have 
embraced the true religion, and have been guilty of heinous 
sins, will be delivered thence after they shall have expiated 
their crimes by their sufferings. The time which these be- 
lievers shall be detained there, according to a tradition handed 
down from their prophet, will not be less than nine hundred 
years, nor more than seven thousand. And, as to the manner 
of their delivery, they say that they shall be distinguished by 
the marks of prostration on those parts of their bodies with 
which they used to touch the ground in prayer, and over 
which the fire will therefore have no power ; and that, being 
known by this characteristic, they will be released by the 



226 MAHOMETANS. 

mercy of God, at the intercession of Mahomet and the blessed, 
whereupon those who shall have been dead will be restored 
to life, as has been said ; and those whose bodies shall have 
contracted any sootiness or filth, from the flames and smoke 
of hell, will be immersed in one of the rivers of paradise, 
called the River of Life, which will wash them whiter than 
pearls. 

The righteous, as the Mahometans are taught to believe, 
having surmounted the difficulties, and passed the sharp 
bridge above mentioned, before they enter paradise, will be 
refreshed by drinking at the Pond of their prophet, who de- 
scribes it to be an exact square, of a month's journey in com- 
pass ; its water, which is supplied by two pipes from al Caw- 
thay, one of the rivers of paradise, being whiter than milk or 
silver, and more odoriferous than musk, with as many cups 
set round it as there are stars in the firmament ; of which 
water whoever drinks will thirst no more forever. This is 
the first taste which the blessed will have of their future and 
now near-approaching felicity. 

Though paradise be so very frequently mentioned in the 
Koran, yet it is a dispute among the Mahometans, whether it 
be already created, or to be created hereafter ; the Motazalites 
and some other sectaries asserting that there is not at present 
any such place in nature, and that the paradise which the 
righteous will inhabit in the next life will be different from 
that from which Adam was expelled. However, the orthodox 
profess the contrary, maintaining that it was created even 
before the world, and describe it from their prophet's tradi- 
tions in the following manner : — 

They say it is situated in the seventh heaven, and next 
under the throne of God ; and, to express the amenity of the 
place, tell us that the earth of it is of the finest wheat-flour, 
or of the purest musk, or, as others will have it, of saffron ; 
that its stones are pearls and jacinths, the walls of its building 
enriched with gold and silver, and that the trunks of all its 
trees are of gold ; among which the most remarkable is the 
tree called tuba, or the tree of happiness. Concerning this 



MAHOMETANS. 227 

tree, they fable that it stands in the palace of Mahomet, 
though a branch of it will reach to the house of every true 
believer; that it will be laden with pomegranates, grapes, 
dates, and other fruits of surprising bigness, and of tastes 
unknown to mortals ; so that, if a man desire to eat of any 
particular kind of fruit, it will immediately be presented him ; 
or, if he choose flesh, birds ready dressed will be set before 
him, according to his wish. They add that the boughs of this 
tree will spontaneously bend down to the hand of the person 
who would gather of its fruits, and that it will supply the 
blessed not only with food, but also with silken garments, and 
beasts to ride on ready saddled and bridled, and adorned with 
rich trappings, which will burst forth from its fruits ; and that 
this tree is so large, that a person mounted on the fleetest 
horse, would not be able to gallop from one end of its shade 
to the other in one hundred years. 

As plenty of water is one of the greatest additions to the 
pleasantness of any place, the Koran often speaks of the riv- 
ers of paradise as a principal ornament thereof: some of 
these rivers, they say, flow with water, some with milk, some 
with wine, and others with honey ; all taking their rise from 
the root of the tree tuba. 

But all these glories will be eclipsed by the resplendent and 
ravishing girls of paradise, called, from their large black 
eyes, Hur al oijun, the enjoyment of whose company will 
be a principal felicity of the faithful. These, they say, are 
created, not of clay, as mortal women are, but of pure musk ; 
being, as their prophet often affirms in his Koran, free from 
all natural impurities, of the strictest modesty, and secluded 
from public view in pavilions of hollow pearls, so large that, 
as some traditions have it, one of them will be no less than 
sixty miles square. 

The name which the Mahometans usually give to this hap- 
py mansion is al Jannat, or " the Garden ; " and sometimes 
they call it the "Garden of Paradise," the "Garden of 
Eden," the "Garden of Abode," the "Garden of Pleas- 
ure," and the like ; by which several appellations some un- 



228 MAHOMETANS. 

derstand so many different gardens, or at least places of 
different degrees of felicity, (for they reckon no less than one 
hundred such in all,) the very meanest whereof will afford 
its inhabitants so many pleasures and delights, that one would 
conclude they must even sink under them, had not Mahomet 
declared that, in order to qualify the blessed for a full enjoy- 
ment of them, God will give to every one the abilities of one 
hundred men. 

The orthodox doctrine is, that whatever hath or shall come 
to pass in this world, whether it be good or whether it be 
bad, proceedeth entirely from the divine will, and is irrevo- 
cably fixed and recorded from all eternity in the preserved 
table ; God having secretly predetermined not only the ad- 
verse and prosperous fortune of every person in this world, 
in the most minute particulars, but also his faith or infidelity, 
his obedience or disobedience, and consequently his ever- 
lasting happiness or misery after death ; which fate or pre- 
destination it is not possible by any foresight or wisdom to 
avoid. 

The pilgrimage to Mecca is so necessary a point of prac- 
tice, that, according to a tradition of Mahomet, he who dies 
without performing it, may as well die a Jew or a Christian ; 
and the same is expressly commanded in the Koran. 

What is principally reverenced in Mecca, and gives sanc- 
tity to the whole, is a square stone building, called the Caa- 
ba. Before the time of Mahomet, this temple was a place of 
worship for the idolatrous Arabs, and is said to have contained 
no less than three hundred and sixty different images, equal- 
ling in number the days of the Arabian year. They were all 
destroyed by Mahomet, who sanctified the Caaba, and ap- 
pointed it to be the chief place of worship for all true believ- 
ers. The Mussulmen pay so great a veneration to it, that 
they believe a single sight of its sacred walls, without any 
particular act of devotion, is as meritorious in the sight of 
God as the most careful discharge of one's duty, for the space 
of a whole year, in any other temple. 

The Mahometans have an established priesthood and a 



MAHOMETANS. 229 

numerous body of clergymen : their spiritual head, in Tur- 
key, whose power is not inferior to the Roman Pontiff, or 
the Grecian Patriarch, is denominated the Mufti, and is re- 
garded as the oracle of sanctity and wisdom. Their houses 
of worship are denominated mosques, many of which are 
very magnificent, and very richly endowed. The revenues 
of some of the royal mosques are said to amount to the enor- 
mous sum of 60,000 pounds sterling. In the city of Fez, 
the capital of the emperor of Morocco, there are near one 
thousand mosques, fifty of which are built in a most magnifi- 
cent style, supported by marble pillars. The circumference 
of the grand mosque is near a mile and a half, in which near 
a thousand lamps are lighted every night. The Mahometan 
priests, who perform the rites of their public worship, are 
called Imams; and they have a set of ministers called Sheiks, 
who preach every Friday, the Mahometan Sabbath, much in 
the manner of Christian preachers. They seldom touch 
upon points of controversy in their discourses, but preach 
upon moral duties, upon the dogmas and ceremonies of their 
religion, and declaim against vice, luxury, and corruption of 
manners. 

The rapid success which attended the propagation of this 
new religion was owing to causes that are plain and evident, 
and must remove, cr rather prevent, our surprise, when they 
are attentively considered. The terror of Mahomet's arms, 
and the repeated victories which were gained by him and his 
successors, were, no doubt, the irresistible arguments that 
persuaded such multitudes to embrace his religion, and sub- 
mit to his dominion. Besides, his law was artfully and mar- 
vellously adapted to the corrupt nature of man, and, in a 
most particular manner, to the manners and opinions of the 
Eastern nations, and the vices to which they were naturally 
addicted ; for the articles of faith which it proposed were 
few in number, and extremely simple ; and the duties it re- 
quired were neither many nor difficult, nor such as were 
incompatible with the empire of appetites and passions. It is 
to be observed, further, that the gross ignorance under which 
20 



230 MAHOMETANS. 

the Arabians, Syrians, Persians, and the greatest part of the 
Eastern nations, labored at this time, rendered many an easy 
prey to the artifice and eloquence of this bold adventurer. 
To these causes of the progress of Mahometanism we may 
add the bitter dissensions and cruel animosities that reigned 
among the Christian sects — dissensions that filled a great 
part of the East with carnage, assassinations, and such de- 
testable enormities as rendered the very name of Christianity 
odious to many. Other causes of the sudden progress of that 
religion will naturally occur to such as consider attentively 
its spirit and genius, and the state of the world at this time. 

To show the subtlety of Mahomet's mind, and the ex- 
treme ignorance of his followers, we give the story of that 
impostor's night journey from Mecca to Jerusalem, and from 
thence to heaven. 

The story, as related in the Koran, and believed by the 
Mahometans, is this : " At night, as he lay in his bed, with 
his best beloved wife Ayesha, he heard a knocking at his 
door ; upon which, arising, he found there the angel Gabriel, 
with seventy pair of wings, expanded from his sides, whiter 
than snow, and clearer than crystal, and the beast Alborak 
standing by him ; which, they say, is the beast on which the 
prophets used to ride, when they were carried from one place 
to another, upon the execution of any divine command. Ma- 
homet describes it to be a beast as white as milk, and of a 
mixed nature, between an ass and a mule, and also of a size 
between both ; but of such extraordinary swiftness as to 
equal even lightning itself. 

" As soon as Mahomet appeared at the door, the angel Ga- 
briel kindly embraced him, saluted him in the name of God, 
and told him that he was sent to bring him unto God, into 
heaven, where he should see strange mysteries, which were 
not lawful to be seen by any other man. He prayed him, 
then, to get upon Alborak ; but the beast, having lain idle and 
unemployed from the time of Christ to Mahomet, was grown 
so mettlesome and skittish, that he would not stand still for 
Mahomet to mount him, till at length he was forced to bribe 



MAHOMETANS. 231 

him to it by promising him a place in paradise. When he 
was firmly seated on him, the angel Gabriel led the way, with 
the bridle of the beast in his hand, and carried the prophet 
from Mecca to Jerusalem in the twinkling of an eye. On 
his coming thither, all the departed prophets and saints ap- 
peared at the gate of the temple to salute him, and, thence 
attending him into the chief oratory, desired him to pray for 
them, and then withdrew. After this, Mahomet went out 
of the temple with the angel Gabriel, and found a ladder of 
light, ready fixed for them, which they immediately ascended, 
leaving Alborak tied to a rock till their return. 

" On their arrival at the first heaven, the angel knocked at 
the gate ; and, informing the porter who he was, and that he 
had brought Mahomet, the friend of God, he was immediately 
admitted. This first heaven, he tells us, was all of pure sil- 
ver : from whence he saw the stars hanging from it by chains 
of gold, each as big as Mount Noho, near Mecca, in Arabia. 
On his entrance, he met a decrepit old man, who, it seems, 
was our first father, Adam ; and, as he advanced, he saw a 
multitude of angels in all manner of shapes — in the shape of 
birds, beasts, and men. We must not forget to observe that 
Adam had the piety immediately to embrace the prophet, 
giving God thanks for so great a son, and then recommended 
himself to his prayers. From this first heaven he tells us 
that he ascended into the second, which was at the distance 
of five hundred years' journey above it, and this he makes to 
be the distance of every one of the seven heavens, each above 
the other. Here the gates being opened to him as before, at 
his entrance he met Noah, who, rejoicing much at the sight 
of him, recommended himself to his prayers. This heaven 
was all of pure gold, and there were twice as many angels in 
it as in the former ; for he tells us that the number of angels 
in every heaven increased as he advanced. From this second 
heaven he ascended into the third, which was made of pre- 
cious stones, where he met Abraham, who also recommended 
himself to his prayers ; Joseph, the son of Jacob, did the 
same in the fourth heaven, which was all of emerald : Moses 



232 MAHOMETANS. 

in the fifth, which was all of adamant ; and John the Baptist 
in the sixth, which was all of carbuncle ; whence he ascended 
into the seventh, which was of divine light ; and here he found 
Jesus Christ. However, it is observed that here he alters 
his style ; for he does not say that Jesus Christ recommended 
himself to his prayers, but that he recommended himself to 
the prayers of Jesus Christ. 

" The angel Gabriel, having brought him thus far, told him 
that he was not permitted to attend him any farther, and 
therefore directed him to ascend the rest of the way to the 
throne of God by himself. This he performed with great 
difficulty, passing through rough and dangerous places, till 
he came where he heard a voice saying unto him, ' O Ma- 
homet, salute thy Creator ; ' whence ascending higher, he 
came into a place where he saw a vast expansion of light, so 
exceedingly bright, that his eyes could not bear it. This, it 
seems, was the habitation of the Almighty, where his throne 
was placed ; on the right side of which, he says, God's name 
and his own were written in these Arabic words : ' La ellah 
ellallah Mahomet reful ollah ; ' that is, ' There is no God 
but God, and Mahomet is his prophet,' which is at this 
day the creed of the Mahometans. Being approached to the 
divine presence, he tells us that God entered into a familiar 
converse with him, revealed to him many hidden mysteries, 
made him understand the whole of his law, gave him many 
things in charge concerning his instructing men in the 
knowledge of it, and, in conclusion, bestowed on him several 
privileges above the rest of mankind. He then returned, and 
found the angel Gabriel waiting for him in the place where 
he left him. The angel led him back along the seven heav- 
ens, through which he had brought him, and set him again 
upon the beast Alborak, which stood tied to the rock near 
Jerusalem. Then he conducted him back to Mecca, in the 
same manner as he brought him thence ; and all this within 
the space of the tenth part of one night." 

Dr. Joseph White thus concludes one of his discourses on 



SIMONIANS. 233 

Mahometanism : " What raises Christ and his religion far 
above all the fictions of Mahomet, is that awful alternative 
of hopes and fears, that looking-for of judgment, which our 
Christian faith sets before us. At that day, when time, the 
great arbiter of truth and falsehood, shall bring to pass the 
accomplishment of the ages, and the Son of God shall make 
his enemies his footstool, — then shall the deluded followers of 
the great Impostor, disappointed of the expected intercession 
of their prophet, stand trembling and dismayed at the approach 
of the glorified Messiah. Then shall they say, ' Yonder 
cometh in the clouds that Jesus whose religion we labored to 
destroy ; whose temples we profaned ; whose servants and 
followers we cruelly oppressed ! Behold, he cometh, but no 
longer the humble son of Mary ; no longer a mere mortal 
prophet, the equal of Abraham, and of Moses, as that deceiver 
taught us, but the everlasting Son of the everlasting Father; 
the Judge of mankind ; the Sovereign of angels ; the Lord of 
all things, both in earth and in heaven ! ' " 



SIMONIANS. 

An infidel sect, organized in France, some years since, 
whose fundamental principle is, that religion is to perfect the 
social condition of man ; therefore Christianity is no longer 
suitable for society, because it separates the Christian from 
other men, and leads him to live for another world. The 
world requires a religion that shall be of this world, and, 
consequently, a God of this world. They reject whatever 
they suppose to have been derived from the philosophy of the 
East ; they consider the Deity neither as spirit nor matter, 
but as including the whole universe, and are thus plainly 
Pantheists ; and they regard evil as nothing more than an in- 
dication of the progress which mankind are doomed to make, 
in order to be freed from it; in itself, they maintain it is 
20* 



234 PAGANS. 

nothing. Its members are principally of the higher ranks, 
and display, not without success, the greatest activity in 
spreading the venom of their infidel principles. They oc- 
cupy, in Paris, the largest and most handsomely fitted halls, 
where they meet in great numbers. 

What is very curious in the history of the Simonians is, 
that they were, at first, merely philosophers, and not at all 
the founders of a religion. They spoke of science and in- 
dustry, but not of religious doctrines. All at once, however, 
it seemed to occur to them to teach a religion. Then their 
school became a church, and their association a sect. It is 
evident that, with them, religion was not originally the end 
of their institution, but has been employed by them as the 
means of collecting a greater number of hearers. 



PAGANS. 



A general term, applied to heathen idolaters, who wor- 
ship false gods, and are not acquainted either with the doc- 
trines of the Old Testament or the Christian dispensation. 
The worship of the Grand Lama is of the most extensive and 
splendid character among the Pagan idolaters. This extends 
all over Thibet and Mongolia, is almost universal in Bucharia 
and several provinces of Tartary; it has followers in Cash- 
mere, and is the predominant religion of China. 

The Grand Lama is a name given to the sovereign pontiff, 
or high priest, of the Thibetian Tartars, who resides at 
Patoli, a vast palace on a mountain, near the banks of 
Burhampooter, about seven miles from Lahassa. The foot of 
this mountain is inhabited by twenty thousand Lamas, or 
priests, who have their separate apartments round about the 
mountain, and, according to their respective quality, are 
placed nearer or at a greater distance from the sovereign 
pontiff. He is not only the sovereign pontiff, the vicegerent 



PAGANS. *235 

of the Deity on earth, but the more remote Tartars are said 
to absolutely regard him as the Deity himself, and call him 
God, the everlasting Father of heaven. They believe him to 
be immortal, and endowed with all knowledge and virtue. 
Every year they come up, from different parts, to worship, 
and make rich offerings at his shrine. Even the emperor of 
China, who is a Manchou Tartar, does not fail in acknowl- 
edgments to him, in his religious capacity, and actually en- 
tertains, at a great expense, in the palace of Pekin, an in- 
ferior Lama, deputed as his nuncio from Thibet. The Grand 
Lama, it has been said, is never to be seen but in a secret 
place of his palace, amidst a great number of lamps, sitting 
cross-legged upon a cushion, and decked all over with gold 
and precious stones ; where, at a distance, the people pros- 
trate themselves before him, it being not lawful for any so 
much as to kiss his feet. He returns not the least sign of 
respect, nor ever speaks, even to the greatest princes, but 
only lays his hand upon their heads ; and they are fully per- 
suaded they receive from thence a full forgiveness of all 
their sins. 

The magnificence and number of the ancient heathen 
temples almost exceed calculation or belief. At one time, 
there were no less than 424 temples in the city of Rome. 
The temple of Diana, at Ephesus, was accounted one of the 
seven wonders of the world. It was 425 feet in length, 220 
in breadth, and was adorned with 100 columns 60 feet high ; 
and, as each column is said to have contained 150 tons of 
marble, — as the stupendous edifice, outside and in, was 
adorned with gold, and a profusion of ornaments, — how im- 
mense must have been the whole expense of its erection ! 

At the present day, many of the pagan nations go to im- 
mense expense in the support of their religious worship. It 
is stated, in the Indo-Chinese Gleaner, a paper published by 
the missionaries in China, that there are, in that empire, 
1056 temples dedicated to Confucius, where above 60,000 
animals are annually offered. The followers of Confucius 



236 PAGANS. 

form one of the smallest of the three leading sects among the 
Chinese. 

Mr. Ward, a distinguished missionary, was present at the 
worship of the goddess Doorga, at Calcutta, in 1806. After 
describing the greatness of the assembly, the profusion of the 
offerings, and the many strange peculiarities of the worship, 
he observes, " The whole produced on my mind sensations 
of the greatest horror. The dress of the singers, their in- 
decent gestures, the abominable nature of the songs, the 
horrid din of their miserable drum, the lateness of the 
hour, the darkness of the place, with the reflection that I 
was standing in an idol temple, and that this immense multi- 
tude of rational and immortal creatures, capable of superior 
joys, were, in the very act of worship, perpetrating a crime 
of high treason against the God of heaven, while they them- 
selves believed they were performing an act of merit, — ex- 
cited ideas and feelings in my mind which time can never 
obliterate." 

The vast empire of China, misnamed the Celestial Empire, 
is given up to the vilest idolatry. Idols are encountered at 
every step, not merely in the temples, but in the houses, and 
even in the vessels, where a part of the forecastle is conse- 
crated to them, as the most honorable place. The idol is 
dressed and adorned with a splendor proportioned to the 
wealth of the captain of the vessel, and daily receives an 
offering, composed of flesh and fruits, together with the 
smoke of perfumes. Besides this regular service, the captain 
makes a solemn sacrifice to his wooden deity, on all im- 
portant occasions ; as, for instance, in passing from one river 
into another, or in time of tempest, or when the sails flap idly 
in a calm. The Chinese have likewise a practice of deifying 
their dead ancestors, and of prostrating themselves before the 
monumental tablets which are erected to their memory. Yet 
they appear to have no real veneration for any of their idols ; 
nor do they hesitate to profane the temples, by smoking their 
pipes, and taking refreshments, and even by gambling, within 



PAGANS. 237 

the consecrated precincts. The priests are shameless impos- 
tors. They practise the mountebank sciences of astrology, 
divination, necromancy, and animal magnetism, and keep for 
sale a liquid, which, they pretend, will confer immortality on 
those who drink it. 

Tortures of various kinds, burning, and burying alive, are 
considered religious duties among the pagans. 

The festival of Juggernaut is annually held on the sea-coast 
of Orissa, where there is a celebrated temple, and an idol of 
the god. The idol is a carved block of wood, with a fright- 
ful visage, painted black, and a distended mouth of a bloody 
color. He is dressed in gorgeous apparel, and his appellation 
is one of the numerous names of Vishnu, the preserving 
power of the universe, according to the theology of the 
Bramins. On festival days, the throne of the idol is placed 
upon a stupendous movable tower, about sixty feet in height, 
resting on wheels, which indent the ground deeply, as they 
turn slowly under the ponderous machine. He is accompa- 
nied by two other idols, his brother Balaram, and his sister 
Shubudra, of a white and yellow color, each on a separate 
tower, and sitting on thrones of nearly an equal height. At- 
tached to the principal tower are six ropes, of the length and 
size of a ship's cable, by which the people draw it along. 
The priests and attendants are stationed around the throne, 
on the car, and occasionally address the worshippers in 
libidinous songs and gestures. Both the walls of the temple 
and sides of the car are covered with the most indecent em- 
blems, in large and durable sculpture. Obscenity and blood 
are the characteristics of the idol's worship. As the tower 
moves along, devotees, throwing themselves under the 
wheels, are crushed to death ; and such acts are hailed 
with the acclamations of the multitude, as the most ac- 
ceptable sacrifices. A body of prostitutes are maintained in 
the temple, for the use of the worshippers; and various other 
systematic indecencies, which will not admit of description, 
form a part of the service. A number of sacred bulls are 
kept in the place, which are generally fed with vegetables 



238 PAGANS. 

from the hands of the pilgrims, but, from the scarcity of the 
vegetation, are commonly seen walking about, and eating the 
fresh ordure of the worshipping crowds. In the temple, also, 
is preserved a bone of Krishna, which is considered as a 
most venerable and precious relic, and which few persons are 
allowed to see. 

The following is an account of the burning of a Gentoo 
woman, on the funeral pile of her deceased husband : — " We 
found," says M. Stavorinus, " the body of the deceased lying 
upon a couch, covered with a piece of white cotton, and 
strewed with betel leaves. The woman, who was to be the 
victim, sat upon the couch, with her face turned to that of 
the deceased. She was richly adorned, and held a little 
green branch in her right hand, with which she drove away 
the flies from the body. She seemed like one buried in the 
most profound meditation, yet betrayed no signs of fear. Many 
of her relations attended upon her, who, at stated intervals, 
struck up various kinds of music. 

" The pile was made by driving green bamboo stakes into 
the earth, between which was first laid fire-wood, very dry 
and combustible ; upon this was put a quantity of dry straw, 
or reeds, besmeared with grease : this was done alternately, 
till the pile was five feet in height ; and the whole was then 
strewed with rosin, finely powdered. A white cotton sheet, 
which had been washed in the Ganges, was then spread over 
the pile, and the whole was ready for the reception of the 
victim. 

" The widow was now admonished, by a priest, that it was 
time to begin the rites. She was then surrounded by women, 
who offered her betel, and besought her to supplicate favors 
for them when she joined her husband in the presence of 
Ram, or their highest god, and, above all, that she would 
salute their deceased friends whom she might meet in the 
celestial mansions. 

" In the mean time, the body of the husband was taken 
and washed in the river. The woman was also led to the 
Ganges for ablution, where she divested herself of all her 



PAGANS. 239 

ornaments. Her head was covered with a piece of silk, and 
a cloth was tied round her body, in which the priests put 
some parched rice. 

" She then took a farewell of her friends, and was conduct- 
ed by two of her female relations to the pile. When she 
came to it, she scattered flowers and parched rice upon the 
spectators, and put some into the mouth of the corpse. Two 
priests next led her three times round it, while she threw rice 
among the bystanders, who gathered it up with great eager- 
ness. The last time she went round, she placed a little earth- 
en burning lamp to each of the four corners of the pile, 
then laid herself down on the right side, next to the body, 
which she embraced with both her arms ; a piece of white 
cotton was spread over them both ; they were bound together 
with two easy bandages, and a quantity of fire-wood, straw, 
and rosin, was laid upon them. In the last place, her near- 
est relations, to whom, on the banks of the river, she had 
given her nose-jewels, came with a burning torch, and set 
the straw on fire, and in a moment the whole was in a flame. 
The noise of the drums, and the shouts of the spectators, 
were such that the shrieks of the unfortunate woman, if she 
uttered any, could not have been heard." 

Instances are related of women eighty years of age, or up- 
wards, perishing in this manner. One case is mentioned, 
by Mr. Ward, of a Bramin who had married upwards of a 
hundred wives, thirty-seven of whom were burnt with him. 
The pile was kept burning for three days, and when one or 
more of them arrived, they threw themselves into the bla- 
zing fire. 

The Pagans worship an immense variety of idols, both ani- 
mate and inanimate, and very frequently make to themselves 
gods of objects that are contemptible even among brutes. In 
Hindoo, the monkey is a celebrated god. A few years since, 
the rajah of Nudeeya expended 850,000 in celebrating the 
marriage of a pair of those mischievous creatures, with all 
the parade and solemnity of a Hindoo wedding. 

A Bramin of superior understanding gave Mr. Ward 



240 PAGANS. 

the following confession of faith, as the present belief of the 
philosophical Hindoos, concerning the nature of God, viz. : — 
" God is invisible, independent, ever-living, glorious, uncor- 
rupt, all-wise, the ever-blessed, the almighty; his perfec- 
tions are indescribable and past finding out; he rules over 
all, supports all, destroys all, and remains after the destruc- 
tion of all ; there is none like him ; he is silence ; he is free 
from passion, from birth, &c., and from increase and 
decrease, from fatigue, the need of refreshment, &,c. He 
possesses the power of infinite diminution and lightness, and 
is the soul of all. 

" He created, and then entered into, all things, in which 
he exists in two ways, untouched by matter, and receiving 
the fruits of practice. He now assumes visible forms for the 
sake of engaging the minds of mankind. The different gods 
are parts of God, though his essence remains undiminished, 
as rays of light leave the sun his undiminished splendor. He 
created the gods to perform those things in the government 
of the world, of which man was incapable. Some gods are 
parts of other gods, and there are deities of still inferior pow- 
ers. If it be asked why God himself does not govern the 
world, the answer is, that it might subject him to exposure, 
and he chooses to be concealed : he therefore governs by the 
gods, who are emanations from the one God, possessing a 
portion of his power : he who worships the gods as the one 
God, substantially worships God. The gods are helpful to 
men in all human affairs, but they are not friendly to those 
who seek final absorption, being jealous lest, instead of attain- 
ing absorption, they should become gods, and rival them. 

" Religious ceremonies procure a fund of merit to the 
performer, which raises him in every future birth, and at 
length advances him to heaven, where he enjoys happiness 
for a limited period, or carries him towards final absorption. 
A person may sink to earth again by crimes committed in 
heaven. The joys of heaven arise only from the gratification 
of the senses. A person raised to heaven is considered as 
a god. 



PAGANS. 241 

" When the following lines of Pope were read to a learned 
Bramin, he started from his seat, begged a copy of them, 
and declared the author must have been a Hindoo : — 

* All are but parts of one stupendous whole, 

Whose body Nature is, and God the soul ; 

Warms in the sun, refreshes in the breeze, 
Glows in the stars, and blossoms in the trees, 
Lives through all life, extends through all extent, 
Spreads undivided, operates unspent.' 

" Such are the best views of the best of men among the 
Hindoos. Such a mixture of truth and error, of sense and 
folly, do they believe and teach." 

According to the best accounts that can be obtained from 
missionaries and others, the number of Pagans, in different 
countries, exceeds half the population of the globe. 

Considerable attempts have been made, of late years, for 
the enlightening of the heathen; and there is every reason to 
believe good has been done. From the aspect of Scripture 
prophecy, we are led to expect that the kingdoms of the 
heathen at large shall be brought to the light of the gospel. 
(Matt. 24 : 14. Isa. 60. Ps. 22 : 28, 29 ; 2 : 7, 8.) It has been 
much disputed whether it be possible that the heathen should 
be saved without the knowledge of the gospel ; some have 
absolutely denied it, upon the authority of those texts which 
universally require faith in Christ ; but to this it is answered, 
that those texts regard only such to whom the gospel comes, 
and are capable of understanding the contents of it. " The 
truth," says Dr. Doddridge, "seems to be this — that 
none of the heathen will be condemned for not believing the 
gospel, but they are liable to condemnation for the breach of 
God's natural law: nevertheless, if there be any of them in 
whom t^.ere is a prevailing love to the Divine Being, there 
seems reason to believe that, for the sake of Christ, though to 
them unknown, they may be accepted by God ; and so much 
the rather, as the ancient Jews, and even the apostles, during 
the time of our Savior's abode on earth, seem to have had 
21 



24*2 PAGANS. 

but little notion of those doctrines, which those who deny 
the salvability of the heathen are most apt to imagine." 
(Rom. 2 : 10— 22. Acts 10 : 34, 35. Matt. 8 : 11, 12.) Grove, 
Watts, Saurin, and the immortal Newton, favor the same 
opinion; the latter of whom thus observes: "If we suppose a 
heathen brought to a sense of his misery ; to a conviction 
that he cannot be happy without the favor of the great Lord 
of the world ; to a feeling of guilt, and desire of mercy ; and 
that, though he has no explicit knowledge of a Savior, he 
directs the cry of his heart to the unknown Supreme, to have 
mercy upon him, — who will prove that such views and desires 
can arise in the heart of a sinner, without the energy of that 
Spirit which Jesus is exalted to bestow ? Who will take 
upon him to say that his blood has not sufficient efficacy to 
redeem to God a sinner who is thus disposed, though he have 
never heard of his name ? Or who has a warrant to affirm 
that the supposition I have made is in the nature of things 
impossible to be realized ? " 

" That there exist beings, one or many, powerful above 
the human race, is a proposition," says Lord Kaimes, " uni- 
versally admitted as true in all ages and among all nations. I 
boldly call it universal, notwithstanding what is reported of 
some gross savages ; for reports that contradict what is ac- 
knowledged to be general among men, require able vouchers. 
Among many savage tribes there are no words but for objects 
of external sense : is it surprising that such people are incapa- 
ble of expressing their religious perceptions, or any perception 
of internal sense 1 The conviction that men have of superior 
powers, in every country where there are words to express 
it, is so well vouched, that, in fair reasoning, it ought to be 
taken for granted among the few tribes where language is 
deficient." The same ingenious author shows, with great 
strength of reasoning, that the operations of nature and the 
government of this world, which to us loudly proclaim the 
existence of a Deity, are not sufficient to account for the 
universal belief of superior beings among savage tribes. He 
is, therefore, of opinion that this universality of conviction 



SATANIANS ABELIAN* SUPRALAPSARIANS. 243 

can spring only from the image of Deity stamped upon the 
mind of every human being, the ignorant equally with the 
learned. This, he thinks, may be termed the sense of Deity. 



SATANIANS. 

A branch of the Messalians, who appeared about the year 
390. It is said, among other things, that they believed the 
devil to be extremely powerful, and that it was much wiser 
to respect and adore than to curse him. 



ABELIANS, or ABELONIANS. 

A sect which arose in the diocese of Hippo, in Africa, in 
the fifth century. They regulated marriage after the example 
of Abe'l, who, they pretended, was married, but lived in a 
state of continence : they therefore allowed each man to 
marry one woman, but enjoined them to live in the same 
state. To keep up the sect, when a man and woman 
entered into this society, they adopted a boy and a girl, who 
were to inherit their goods, and to marry upon the same 
terms of not having children, but of adopting two of different 
sexes. 



SUPRALAPSARIANS. 

Persons who hold that God, without any regard to the good 
or evil works of men, has resolved, by an eternal decree, 
supra lapsum, antecedently to any knowledge of the fall of 



244 DANCERS EPICUREANS. 

Adam, and independently of it, to save some and reject others ; 
or, in other words, that God intended to glorify his justice in 
the condemnation of some, as well as his mercy in the salva- 
tion of others, and, for that purpose, decreed that Adam 
should necessarily fall. 



DANCERS. 



A sect which sprung up, about 1373, in Flanders, and 
places about. It was their custom all of a sudden to fall a- 
dancing, and, holding each other's hands, to continue thereat, 
till, being suffocated with the extraordinary violence, they fell 
down breathless together. During these intervals of vehe- 
ment agitation, they pretended to be favored with wonderful 
visions. Like the Whippers, they roved from place to place, 
begging their victuals, holding their secret assemblies, and 
treating the priesthood and worship of the church with 
the utmost contempt. 



EPICUREANS. 

The disciples of Epicurus, who flourished about A. M. 
3700. This sect maintained that the world was formed not 
by God, nor with any design, but by the fortuitous concourse 
of atoms. They denied that God governs the world, or in the 
least condescends to interfere with creatures below; they 
denied the immortality of the soul, and the existence of an- 
gels ; they maintained that happiness consisted in pleasure ; 
but some of them placed this pleasure in the tranquillity and 
joy of the mind, arising from the practice of moral virtue, and 
which is thought by some to have been the true principle of 



SKEPTICS WICKLIFFITES. 245 

Epicurus : others understood him in the gross sense, and 
placed all their happiness in corporeal pleasure. When Paul 
was at Athens, he had conferences with the Epicurean phi- 
losophers. (Acts 17 : 18.) The word Epicurean is used, at 
present, for an indolent, effeminate, and voluptuous person, 
who only consults his private and particular pleasure. 



SKEPTICS. 



The word Skeptic properly signifies considerative and in- 
quisitive, or one who is always weighing reasons on one side 
or the other, without ever deciding between them. The word 
is applied to an ancient sect of philosophers founded by Pyrrho, 
who denied the real existence of all qualities in bodies, ex- 
cept those which are essential to primary atoms, and referred 
every thing else to the perceptions of the mind produced by 
external objects ; in other words, to appearance and opinion. 
In modern times, the word has been applied to Deists, or those 
who doubt of the truth and authenticity of the sacred Scrip- 
tures. 



WICKLIFFITES. 

The followers of the famous John WicklirTe, called " the 
first reformer," who was born in Yorkshire, in the year 1324. 
He attacked the jurisdiction of the pope and the bishops. 
He was for this twice summoned to a council at Lambeth, to 
give an account of his doctrines, but, being countenanced 
by the duke of Lancaster, was both times dismissed without 
condemnation. WicklirTe, therefore, continued to spread his 
new principles, as usual, adding to them doctrines still more 
alarming ; by which he drew after him a great number of 
21* 



246 DIGGERS ZUINGLIANS. 

disciples. Upon this, William Courtney, archbishop of Can- 
terbury, called another council in 1382, which condemned 
24 propositions of WicklifTe and his disciples, and obtained a 
declaration of Richard II. against all who should preach 
them ; but while these proceedings were agitating, Wickliffe 
died at Lutterworth, leaving many works behind him for the 
establishment of his doctrines. He was buried in his own 
church, at Lutterworth, in Leicestershire, where his bones 
were suffered to rest in peace till the year 1428, when, by 
an order from the pope, they were taken up and burnt. 
Wickliffe was doubtless a very extraordinary man, consid- 
ering the times in which he lived. He discovered the ab- 
surdities and impositions of the church of Rome, and had 
the honesty and resolution to promulgate his opinions, which 
a little more support would probably have enabled him to 
establish : they were evidently the foundation of the subse- 
quent reformation. 



DIGGERS. 



A denomination which sprung up in Germany, in the fif- 
teenth century ; so called because they dug their assemblies 
under ground, in caves and forests. They derided the church, 
its ministers, and sacraments. 



ZUINGLIANS. 

A branch of the Reformers, so called from Zuinglius, a 
noted divine of Switzerland. His chief difference from Lu- 
ther was concerning the eucharist. He maintained that the 
bread and wine were only significations of the body and blood 
of Jesus Christ, whereas Luther believed in consiibstantiation. 






SEEKERS WILHELMINIANS NON-RESISTANTS. 247 

SEEKERS. 

A denomination which arose in the year 1645. They de- 
rived their name from their maintaining that the true church 
ministry, Scripture, and ordinances, were lost, for which they 
were seeking. They taught that the Scriptures were uncer- 
tain ; that present miracles were necessary to faith ; that our 
ministry is without authority ; and that our worship and or- 
dinances are unnecessary or vain. 



WILHELMINIANS. 

A denomination in the 13th century, so called from Wil- 
helmina, a Bohemian woman, who resided in the territory of 
Milan. She persuaded a large number that the Holy Ghost 
was become incarnate in her person, for the salvation of a 
great part of mankind. According to her doctrines, none 
were saved by the blood of Jesus but true and pious Christians, 
while the Jews, Saracens, and unworthy Christians, were to 
obtain salvation through the Holy Spirit which dwelt in her, 
and that, in consequence thereof, all which happened in Christ 
during his appearance upon earth in the human nature, was 
to be exactly renewed in her person, or rather in that of the 
Holy Ghost, which was united to her. 



NON-RESISTANTS. 

This is a name assumed by those who believe in the invio- 
lability of human life, and whose motto is, Resist not Evil, 
— that is, by the use of carnal weapons or brute force. They 



248 NON-RESISTANTS. 

cannot properly be called a religious sect, in the common 
acceptation of that term, and they repudiate the title ; for they 
differ very widely among themselves in their religious specu- 
lations, and have no forms, ordinances, creed, church, or 
community. Some of them belong to almost every religious 
persuasion, while others refuse to be connected with any 
denomination, and to be called by any sectarian name. Like 
the friends of negro emancipation, or of total abstinence from 
all intoxicating substances, their eyes are fastened upon a 
common object, and their hearts united together by a common 
principle ; and whatever calls for the violation of that princi- 
ple, or for the sacrifice of that object, they feel in duty bound 
to reject. 

In the autumn of 1838, an association was formed in Bos- 
ton, called the " New England Non-Resistance Society," 
the principles of which are comprehensively imbodied in the 
second article of its constitution, as follows : — 

" The members of this society agree in opinion that no man, 
or body of men, however constituted, or by whatever name 
called, have the right to take the life of man as a penalty for 
transgression ; that no one, who professes to have the Spirit 
of Christ, can consistently sue a man at law for redress of 
injuries, or thrust any evil-doer into prison, or fill any office 
in which he would come under obligation to execute penal 
enactments, or take any part in the military service, or 
acknowledge allegiance to any human government, or justi- 
fy any man in fighting in defence of property, liberty, life, or 
religion ; that he cannot engage in or countenance any plot 
or effort to revolutionize, or change, by physical violence, 
any government, however corrupt or oppressive ; that he will 
obey ' the powers that be,' except in those cases in which 
they bid him violate his conscience — and then, rather than 
to resist, he will meekly submit to the penalty of disobedi- 
ence ; and that, while he will cheerfully endure all things for 
Christ's sake, without cherishing even the desire to inflict 
injury upon his persecutors, yet he will be bold and uncom- 
promising for God, in bearing his testimony against sin, in 



NON-RESISTANTS. 249 

high places and in low places, until righteousness and peace 
shall reign in all the earth, and there shall be none to molest 
or make afraid." 

On the same occasion, a Declaration of Sentiments 
was adopted, in which the views of Non-Resistants are set 
forth in the following positive and argumentative form : — 

" We cannot acknowledge allegiance to any human gov- 
ernment ; neither can we oppose any such government by a 
resort to physical force. We recognize but one King and 
Lawgiver, one Judge and Ruler of mankind. We are 
bound by the laws of a kingdom which is not of this world ; 
the subjects of which are forbidden to fight ; in which Mercy 
and Truth are met together, and Righteousness and Peace 
have kissed each other ; which has no state lines, no national 
partitions, no geographical boundaries ; in which there is no 
distinction of rank, or division of caste, or inequality of sex ; 
the officers of which are Peace, its exactors Righteousness, 
its walls Salvation, and its gates Praise ; and which is 
destined to break in pieces and consume all other kingdoms. 

" Our country is the world, our countrymen are all mankind. 
We love the land of our nativity only as we love all other 
lands. The interests, rights, liberties of American citizens, 
are no more dear to us than are those of the whole human race. 
Hence we can allow no appeal to patriotism, to revenge any 
national insult or injury. The Prince of Peace, under 
whose stainless banner we rally, came not to destroy, but to 
save, even the worst of enemies. He has left us an example, 
that we should follow his steps. God commendeth his love 
toward us, in that, while we were yet sinners, Christ 

DIED FOR US. 

" We conceive that, if a nation has no right to defend it- 
self against foreign enemies, or to punish its invaders, no in- 
dividual possesses that right in his own case. The unit 
cannot be of greater importance than the aggregate. If one 
man may take life, to obtain or defend his rights, the same 
license must necessarily be granted to communities, states, 
and nations. If he may use a dagger or a pistol, they may 



250 NON-RESISTANTS. 

employ cannon, bomb-shells, land and naval forces. The 
means of self-preservation must be in proportion to the mag- 
nitude of interests at stake, and the number of lives exposed 
to destruction. But if a rapacious and bloodthirsty soldiery, 
thronging these shores from abroad, with intent to commit 
rapine and destroy life, may not be resisted by the people or 
magistracy, then ought no resistance to be offered to domes- 
tic troublers of the public peace, or of private security. No 
obligations can rest upon Americans to regard foreigners as 
more sacred in their persons than themselves, or to give them 
a monopoly of wrong-doing with impunity. 

" The dogma, that all the governments of the world are 
approvingly ordained of God, and that the powers that be, 
in the United States, in Russia, in Turkey, are in accordance 
with his will, is not less absurd than impious. It makes the 
impartial Author of human freedom and equality unequal 
and tyrannical. It cannot be affirmed that the powers 
that be, in any nation, are actuated by the spirit, or guided 
by the example, of Christ, in the treatment of enemies ; 
therefore they cannot be agreeable to the will of God ; and, 
therefore, their overthrow, by a spiritual regeneration of their 
subjects, is inevitable. 

" We register our testimony, not only against all wars, 
whether offensive or defensive, but all preparations for war ; 
against every naval ship, every arsenal, every fortification ; 
against the militia system and a standing army ; against all 
military chieftains and soldiers ; against all monuments 
commemorative of victory over a foreign foe, all trophies 
won in battle, all celebrations in honor of military or naval 
exploits ; against all appropriations for the defence of a na- 
tion by force and arms, on the part of any legislative body ; 
against every edict of government requiring of its subjects 
military service. Hence we deem it unlawful to bear arms, 
or to hold a military office. 

" As every human government is upheld by physical strength, 
and its laws are enforced virtually at the point of the bayonet, 
we cannot hold any office which imposes upon its incumbent 



NON-RESISTANTS. 251 

the obligation to compel men to do right, on pain of imprison- 
ment or death. We therefore voluntarily exclude ourselves 
from every legislative and judicial body, and repudiate all 
human politics, worldly honors, and stations of authority. If 
tee cannot occupy a seat in the legislature, or on the bench, 
neither can we elect others to act as our substitutes in any 
such capacity. 

" It follows that we cannot sue any man at law, to compel 
him by force to restore any thing which he may have wrong- 
fully taken from us or others ; but, if he has seized our coat, 
we shall surrender up our cloak rather than subject him to 
punishment. 

" We believe that the penal code of the old covenant, An 
eye for an eye, and a tooth for a tooth, has been abro- 
gated by JESUS CHRIST ; and that, under the new cove- 
nant, the forgiveness, instead of the punishment, of enemies 
has been enjoined upon all his disciples, in all cases whatso- 
ever. To extort money from enemies, or set them upon a 
pillory, or cast them into prison, or hang them upon a gal- 
lows, is obviously not to forgive, but to take retribution. 
Vengeance is mine — I will repay, saith the Lord. 

" The history of mankind is crowded with evidences proving 
that physical coercion is not adapted to moral regeneration ; 
that the sinful dispositions of man can be subdued only by 
love ; that evil can be exterminated from the earth only by 
goodness; that it is not safe to rely upon an arm of flesh, upon 
man, whose breath is in his nostrils, to preserve us from harm ; 
that there is great security in being gentle, harmless, long- 
suffering, and abundant in mercy ; that it is only the meek 
who shall inherit the earth, for the violent, who resort to the 
sword, are destined to perish with the sword. Hence, as a 
measure of sound policy, — of safety to property, life, and 
liberty, — of public quietude and private enjoyment, — as 
well as on the ground of allegiance to HIM who is King of 
kings and Lord of lords, — we cordially adopt the non- 
resistance principle ; being confident that it provides for all 
possible consequences, will insure all things needful to us, is 



252 NON-RESISTANTS. 

armed with omnipotent power, and must ultimately triumph 
over every assailing force. 

" We advocate no Jacobinical doctrines. The spirit of 
Jacobinism is the spirit of retaliation, violence, and murder. 
It neither fears God nor regards man. We would be filled 
with the Spirit of Christ. If we abide by our principles, it 
is impossible for us to be disorderly, or plot treason, or par- 
ticipate in any evil work : we shall submit to every ordinance 
of man, for the Lord's sake ; obey all the requirements 
of government, except such as we deem contrary to the com- 
mands of the gospel ; and in no case resist the operation of 
law, except by meekly submitting to the penalty of disobedi- 
ence. 

" But while we shall adhere to the doctrine of non-resist- 
ance and passive submission to enemies, we purpose, in a 
moral and spiritual sense, to speak and act boldly in the 
cause of God ; to assail iniquity in high places and in low 
places ; to apply our principles to all existing civil, political, 
legal, and ecclesiastical institutions ; and to hasten the time 
when the kingdoms of this world will have become the king- 
doms of our Lord and of his Christ, and he shall reign for- 
ever. 

" It appears to us a self-evident truth, that whatever the 
gospel is designed to destroy at any period of the world, be- 
ing contrary to it, ought now to be abandoned. If, then, the 
time is predicted, when swords shall be beaten into plough- 
shares, and spears into pruning-hooks, and men shall not 
learn the art of war any more, it follows that all who manu- 
facture, sell, or wield those deadly weapons, do thus array 
themselves against the peaceful dominion of the Son of God 
on earth." 

Having thus frankly stated their principles and purposes, 
they proceed to specify the measures they propose to adopt, 
in carrying their object into effect, as follows : — 

" We expect to prevail through the foolishness of 
preaching, striving to commend ourselves unto every man's 



NON-RESISTANTS. 253 

conscience, in the sight of God. From the press, we shall 
promulgate our sentiments as widely as practicable. We 
shall endeavor to secure the cooperation of all persons, of 
whatever name or sect. The triumphant progress of the cause 
of Temperance and of Abolition in our land, through the 
instrumentality of benevolent and voluntary associations, en- 
courages us to combine our own means and efforts for the 
promotion of a still greater cause. Hence we shall employ 
lecturers, circulate tracts and publications, form societies, 
and petition our state and national governments, in relation to 
the subject of Universal Peace. It will be our leading ob- 
ject to devise ways and means for effecting a radical change 
in the views, feelings and practices of society, respecting the 
sinfulness of war and the treatment of enemies. 

" In entering upon the great work before us, we are not 
unmindful that, in its prosecution, we may be called to test 
our sincerity, even as in a fiery ordeal. It may subject us to 
insult, outrage, suffering, yea, even death itself. We antici- 
pate no small amount of misconception, misrepresentation, 
calumny. Tumults may arise against us. The ungodly and 
violent, the proud and Pharisaical, the ambitious and tyranni- 
cal, principalities and powers, and spiritual wickedness in high 
places, may combine to crush us. So they treated the Mes- 
siah, whose example we are humbly striving to imitate. If 
we suffer with him, we know that we shall reign with him. 
We shall not be afraid of their terror, neither be troubled. 
Our confidence is in the Lord Almighty, not in man. 

" Having withdrawn from human protection, what can 
sustain us but that faith which overcomes the world ? We 
shall not think it strange concerning the fiery trial which is 
to try us, as though some strange thing had happened unto 
us, but rejoice, inasmuch as we are partakers of Christ's 
sufferings. Wherefore we commit the keeping of our souls 
to God, in well-doing, as unto a faithful Creator. For every 

ONE THAT FORSAKES HOUSES, OR BRETHREN, OR SISTERS, OR 
FATHER, OR MOTHER, OR WIFE, OR CHILDREN, OR LANDS, 

22 



254 non-resistants. 

for Christ's sake, shall receive a hundred fold, and 
shall inherit everlasting life." 

For entertaining these sentiments, they say that they " have 
been stigmatized as no human government men," and ranked 
among disorganizers and anarchists. But they believe that 
the gospel requires men to suppress every angry emotion, to 
forgive every injury, to revenge none ; and they ask, " Shall 
we forgive as individuals, and retaliate as communities 1 Shall 
we turn the other cheek as individuals, and plunge a dagger 
into the heart of our enemy as nations 1 We might as well 
be sober as individuals, and drunk as nations. We might as 
well be merciful as individuals, and rob as patriots." They 
believe that the forgiveness of enemies, whether foreign or 
domestic, is the essence, the chief virtue, the soul of the 
gospel ; that we should preach our Savior's peace, even if it 
brings us to our Savior's cross ; that Christians should not 
punish, either to amend those who trespass against them, or 
to comfort themselves ; for they do not amend others by fines 
and imprisonments, nor do they need any better comfort than 
that of their Savior, who, on the cross, not only prayed, but 
apologized for his murderers ; that, if the gospel is right in 
prescribing pardon, the law is wrong in inflicting punishment ; 
that, if a Christian reigns, he reigns by love, not by force ; 
that he cannot smile with frowns, forgive with punishment, 
love with hatred, bless with the sword, do good with evil, be 
humble with pride, love God and serve Mammon ; that moral 
power would govern men altogether cheaper and better than 
physical ; that the destruction of every kingdom that has 
heretofore existed, proves that men will not, cannot be gov- 
erned by physical force ; that the refusal of our Savior to 
govern, when he had the power of miracles, was his greatest 
miracle ; and that his obedience, forgiveness, sufferings, and 
death, established the constitution of a government, in which 
peace on earth and good-will to men will be maintained by 
the God of peace, the Prince of peace, and the Spirit of peace. 
They believe that, when Jesus referred his hearers to the law 



SOUTHCOTTERS. 255 

of retaliation, which law constituted the great fundamental 
principle in the Jewish civil government, and when, in express 
terms, he repealed that law, he laid the axe at the root of that 
government, and virtually repealed or abrogated the whole of 
it ; for of what force can any civil government be, which 
cannot enforce its laws by inflicting evil upon its violators 1 
When Jesus took from the Jewish civil ruler the right to in- 
flict punishment, he declared the only civil government, which 
God had ever instituted, and recognized as of any rightful 
authority, to be null and void forever. They think it will be 
admitted, by all who receive the plain declarations of Scrip- 
ture as truth, that no man, as an individual, has the right to 
render evil for evil, or to enforce even his lawful claims, by 
his fist, the club, or the sword. But if a man has no such 
right as an individual, he has none as a member of a family, 
or as the inhabitant of a town, county, state, or nation ; hence 
he cannot delegate any such right to others, called legislators, 
magistrates, judges, sheriffs, &c. If no man has the right to 
retaliate with the fist, or club, or sword, it is equally and 
immutably true that he has no right to render evil for evil, 
by using laws, or magistrates, or judges, or sheriffs, as the 
clubs, or swords, or the instruments of such retaliation. 
When men "resist evil," either by the use of the club, or of 
human law, the principle upon which they act is the same in 
both cases ; the only difference is in the instruments employed. 



SOUTHCOTTERS. 

Dr. Evans gives the following account of the religious 
Tiews and opinions of Joanna Southcott, who made con- 
siderable noise in England, towards the close of the last 
century : — 

" The mission of this prophetess commenced in the year 
1792, and the number of people who have joined with her 



256 SOUTHCOTTERS. 

from that period to the present time, as believing her to be 
divinely inspired, was considerable. It was asserted that she 
was the instrument, under the direction of Christ, to announce 
the establishment of his kingdom on earth, as a fulfilment of all 
the promises in the Scriptures, and of that prayer which he 
himself gave to his followers ; and more particularly of the 
promise made to the woman in the fall, through which the 
human race is to be redeemed from all the effects of it in 
the end. We are taught by the communication of the Spirit 
of truth to her, that the seven days of the creation were 
types of the two periods in which the reign of Satan and 
of Christ are to be proved and contrasted. Satan was 
conditionally to have his reign tried for six thousand years, 
shadowed by the six days in which the Lord worked, as 
his Spirit has striven with man while under the powers of 
darkness ; but Satan's reign is to be shortened, for the sake 
of the elect, as declared in the gospel ; and Satan is to have 
a further trial at the expiration of the thousand years, for a 
time equal to the number of the days shortened. At the 
close of the seven thousand years, the judgment is to take 
place, and the whole human race will collectively bring 
forward the testimony of the evil they suffered under the 
reign of Satan, and of the good they enjoyed under the 
spiritual reign of Christ. These two testimonies will be 
evidence, before the whole creation of God, that the pride 
of Satan was the cause of his rebellion in heaven, and that 
he was the root of evil upon earth ; and, consequently, when 
those two great proofs have been brought forward, that part 
of the human race that has fallen under his power, to be 
tormented by being in the society of Satan and his angels, 
will revolt from him in that great day, will mourn that they 
have been deluded, will repent, and the Savior of all will 
hold out his hand to them in mercy, and will then prepare a 
new earth for them to work righteousness, and prepare them 
ultimately to join his saints, who have fought the good fight 
in this world, while under the reign of Satan. 

" The mission of Joanna is to be accomplished by a perfect 



SOUTHCOTTERS. 257 

obedience to the Spirit that directs her, and so to be made to 
claim the promise of ' bruising the head of the serpent ; ' and 
which promise was made to the woman on her casting the 
blame upon Satan, whom she unwittingly obeyed, and thus 
man became dead to the knowledge of the good ; and so he 
blamed his Creator for giving him the woman, who was 
pronounced his helpmate for good. To fulfil the attribute 
of justice, Christ took upon himself that blame, and assumed 
his humanity, to suffer on the cross for it, that he might justly 
bring the cross upon Satan, and rid him from the earth, and 
then complete the creation of man, so as to be after his own 
image. It is declared that 'the seed of the woman' are 
those who in faith shall join with her in claiming the promise 
made in the fall ; and they are to subscribe with their hands 
unto the Lord that they do thus join with her, praying for 
the destruction of the powers of darkness, and for the es- 
tablishment of the kingdom of Christ. Those who thus 
come forward in this spiritual war, are to have the seal of 
the Lord's protection ; and if they remain faithful soldiers, 
death and hell shall not have power over them ; and these are 
to make up the sealed number of one hundred and forty-four 
thousand, to stand with the Lamb on Mount Sion. The fall 
of Satan's kingdom will be a second deluge over the earth; 
so that, from his having brought the human race under his 
power, a great part of them will fall with him ; for the Lord 
will pluck out of his kingdom all that offend and do wickedly. 
The voice which announces the coming of the Messiah is 
accompanied with judgments, and the nations must be shaken 
and brought low before they will lay these things to heart. 
When all these things are accomplished, then the desire of 
nations will come in glory, so that ' every eye shall see him,' 
and he will give his kingdom to his saints. 

" It is represented that in the Bible is recorded every 
event by which the Deity will work the ultimate happiness 
of the human race, but that the great plan is, for the most 
part, represented by types and shadows, and otherwise so 
wrapped up in mysteries, as to be inscrutable to human wis- 
22* 



258 SOUTHCOTTERS. 

dom. As the Lord pronounced that man should become dead 
to knowledge if he ate the forbidden fruit, so the Lord must 
prove his words true. He therefore selected a peculiar peo- 
ple as depositaries of the records of that knowledge ; and he 
appeared among them, and they proved themselves dead to 
every knowledge of him, by crucifying him. He will, in 
like manner, put the wild olive to the same test ; and the 
result will be, that he will be now crucified in the spirit. 

" The mission of Joanna began in 1792, at which time 
she had prophecies given her, showing how the whole was 
to be accomplished. Among other things, the Lord said he 
should visit the surrounding nations with various calamities 
for fifteen years, as a warning to this land ; and that then he 
should bring about events here which should more clearly 
manifest the truth of her mission, by judgment and other- 
wise ; so that this should be the happy nation to be the first 
redeemed from its troubles, and be the instrument for awaken- 
ing the rest of the world to a sense of what is coming upon 
all, and for destroying the Beast, and those who worship his 
image. 

" Joanna Southcott died of a protracted illness. It was 
given out that she was to be the mother of a Second Shiloh. 
Presents were accordingly made her for the Babe, especially 
a superb cradle, with a Hebrew inscription in poetry. But 
she expired, and no child appeared on the occasion. A stone 
placed over her remains in the New Burial-ground, Mary-le- 
bone, has this mystic inscription : — 

IN MEMORY OF 

JOANNA SOUTHCOTT, 

Who departed this life December 27th, 1814, 
Aged 60 years. 

While, through all thy wondrous days, 
Heaven and earth enraptured gaze, — 
While vain sages think they know 
Secrets thou alone canst show, — 
Time alone will tell what hour 
Thou'lt appear in greater power." 



FAMILY OF LOVE HUTCHINSONIANS. 259 



FAMILY OF LOVE. 

A sect that arose in Holland, in the sixteenth century, 
founded by Henry Nicholas, a Westphalian. He maintained 
that he had a commission from Heaven to teach men that the 
essence of religion consisted in the feelings of divine love ; 
that all other theological tenets, whether they related to 
objects of faith or modes of worship, were of no sort of mo- 
ment, and, consequently, that it was a matter of the most 
perfect indifference what opinions Christians entertained 
concerning the divine nature, provided their hearts burned 
with the pure and sacred flame of piety and love. 



HUTCHINSONIANS. 

Hutchinsontans, the followers of John Hutchinson, born 
in Yorkshire, 1674, and who, in the early part of his life, 
served the duke of Somerset in the capacity of steward. 
The Hebrew Scriptures, he says, comprise a perfect system 
of natural philosophy, theology, and religion. In opposition 
to Dr. Woodward's "Natural History of the Earth," Mr. 
Hutchinson, in 1724, published the first part of his curious 
book, called " Moses' Principia." Its second part was pre- 
sented to the public in 17*27, which contains, as he appre- 
hends, the principles of the Scripture philosophy, which are 
a plenum and the air. So high an opinion did he entertain 
of the Hebrew language, that he thought the Almighty must 
have employed it to communicate every species of knowledge, 
and that, accordingly, every species of knowledge is to be 
found in the Old Testament. Of his mode of philosophizing, 
the following specimen is brought forward to the reader's at- 
tention: — " The air, he supposes, exists in three conditions, 
— fire, light, and spirit; — the two latter are the finer and 



260 MORMONITES, OR THE 

grosser parts of the air in motion ; from the earth to the sun, 
the air is finer and finer, till it becomes pure light near the 
confines of the sun, and fire in the orb of the sun, or solar 
focus. From the earth towards the circumference of this 
system, in which he includes the fixed stars, the air becomes 
grosser and grosser, till it becomes stagnant, in which con- 
dition it is at the utmost verge of this system, from whence, 
in his opinion, the expression of outer darkness, and blackness 
of darkness, used in the New Testament, seems to be taken." 
The followers of Mr. Hutchinson are numerous, and 
among others the Rev. Mr. Romaine, Lord Duncan Forbes, 
of Culloden, and the late amiable Dr. Home, bishop of 
Norwich. 



MORMONITES, 

OR 

THE CHURCH OF THE LATTER-DAY SAINTS. 

In a little work entitled Religious Creeds and Statistics, 
published in 1836, we gave some account of the origin and 
faith of the Mormonites, or Latter-Dai/ Saints, as they prefer 
being called. Since that time, we have received an addition- 
al stock of the publications of this people, and are now enabled 
to tell their story in their own words. 

In a letter dated Nauvoo, Illinois, March 1, 1842, Prophet 
Joseph Smith says : — 

" On the evening of the 21st of September, A. D. 1823, 
while I was praying unto God, and endeavoring to exercise 
faith in the precious promises of Scripture, on a sudden a light 
like that of day, only of a far purer and more glorious appear- 
ance and brightness, burst into the room ; indeed, the first sight 
was as though the house was filled with consuming fire ; the 
appearance produced a shock that affected the whole body. 



CHURCH OF THE LATTER-DAY SAINTS. 261 

In a moment, a personage stood before me surrounded with a 
glory yet greater than that with which I was already sur- 
rounded. This messenger proclaimed himself to be an angel 
of God, sent to bring the joyful tidings, that the covenant 
which God made with ancient Israel was at hand to be fulfilled ; 
that the preparatory work for the second coming of the Messiah 
was speedily to commence ; that the time was at hand for the 
gospel, in all its fulness, to be preached, in power, unto all na- 
tions, that a people might be prepared for the millennial reign. 

" I was informed that I was chosen to be an instrument in 
the hands of God to bring about some of his purposes in this 
glorious dispensation. 

" I was also informed concerning the aboriginal inhabitants 
of this country, and shown who they were, and from whence 
they came ; a brief sketch of their origin, progress, civiliza- 
tion, laws, governments, of their righteousness and iniquity, 
and the blessings of God being finally withdrawn from them 
as a people, was made known unto me. I was also told where 
there were deposited some plates, on which was engraven an 
abridgment of the records of the ancient prophets that had 
existed on this continent. The angel appeared to me three 
times the same night, and unfolded the same things. After 
having received many visits from the angels of God, unfolding 
the majesty and glory of the events that should transpire in 
the last days, on the morning of the 22d of September, A. D. 
1827, the angel of the Lord delivered the records into my 
hands. 

" These records were engraven on plates which had the 
appearance of gold ; each plate was six inches wide and eight 
inches long, and not quite so thick as common tin. They 
were filled with engravings, in Egyptian characters, and bound 
together in a volume, as the leaves of a book, with three rings 
running through the whole. The volume was something near 
six inches in thickness, a part of which was sealed. The 
characters on the unsealed part were small, and beautifully 
engraved. The whole book exhibited many marks of anti- 
quity in its construction, and much skill in the art of engra- 



262 MORMON ITES, Oil THE 

ving. With the records was found a curious instrument, which 
the ancients called ' Urim and Thummim,' which consisted of 
two transparent stones set m the rim of a bow fastened to a 
breastplate. 

" Through the medium of the Urim and Thummim I 
translated the record, by the gift and power of God. 

"In this important and interesting book the history of 
ancient America is unfolded, from its first settlement by a 
colony that came from the tower of Babel, at the confusion 
of languages, to the beginning of the fifth century of the Chris- 
tian era. We are informed by these records that America, 
in ancient times, has been inhabited by two distinct races of 
people. The first were called Jaredites, and came directly 
from the tower of Babel. The second race came directly 
from the city of Jerusalem, about six hundred years before 
Christ. They were principally Israelites, of the descendants 
of Joseph. The Jaredites were destroyed about the time that 
the Israelites came from Jerusalem, who succeeded them in 
the inheritance of the country. The principal nation of the 
second race fell in battle towards the close of the fourth cen- 
tury. The remnant are the Indians that now inhabit this 
country. This book also tells us that our Savior made his 
appearance upon this continent after his resurrection, that he 
planted the gospel here in all its fulness, and richness, and 
power, and blessing ; that they had apostles, prophets, pas- 
tors, teachers, and evangelists ; the same order, the same 
priesthood, the same ordinances, gifts, powers, and blessing, 
as were enjoyed on the eastern continent ; that the people 
were cut off in consequence of their transgressions ; that the 
last of their prophets who existed among them was command- 
ed to write an abridgment of their prophecies, history, &c, 
and to hide it up in the earth, and that it should come forth, 
and be united with the Bible, for the accomplishment of the 
purposes of God in the last days. For a more particular 
account, I would refer to the Book of Mormon, which can be 
purchased at Nauvoo, or from any of our travelling elders. 

" As soon as the news of this discovery was made known, 



CHURCH OF THE LATTER-DAY SAINTS. 263 

false reports, misrepresentation, and slander, flew, as on the 
wings of the wind, in every direction; the house was fre- 
quently beset by mobs and evil-designing persons; several 
times I was shot at, and very narrowly escaped, and every 
device was made use of to get the plates away from me ; but 
the power and blessing of God attended me, and several 
began to believe my testimony. 

" On the 6th of April, 1S39, the c Church of Jesus Christ 
of Latter-Day Saints ' was first organized in the town of 
Manchester, Ontario county, state of New York. Some few 
were called and ordained by the spirit of revelation and 
prophecy, and began to preach as the Spirit gave them utter- 
ance; and though weak, yet were they strengthened by the 
power of God, and many were brought to repentance, were 
immersed in the water, and were filled with the Holy Ghost 
by the laying on of hands. They saw visions and prophesied ; 
devils were cast out, and the sick healed by the laying on of 
hands. From that time, the work rolled forth with astonish- 
ing rapidity, and churches were soon formed in the states of 
New York, Pennsylvania, Ohio, Indiana, Illinois, and Mis- 
souri. In the last-named state, a considerable settlement was 
formed in Jackson county ; numbers joined the church, and 
we were increasing rapidly ; we made large purchases of land, 
our farms teemed with plenty, and peace and happiness were 
enjoyed in our domestic circle and throughout our neighbor- 
hood ; but we could not associate with our neighbors, who 
were many of them of the basest of men." 

After giving an account of their removal from Jackson to 
Clav, and from Clay to Caldwell and Davies counties, Mis- 
souri, with a relation of their persecutions and consequent 
distresses, the prophet proceeds : — 

" We arrived in the state of Illinois in 1839, where we 
found a hospitable people and a friendly home ; a people who 
were willing to be governed by the principles of law and 
humauitv. We have commenced to build a city, called 



MORMONITES, OR THE 

' Nauvoo,' in Hancock county. We number from six to eight 
thousand here, besides vast numbers in the county around, 
and in almost every county of the state. We have a city 
charter granted us, and a charter for a legion, the troops of 
which now number fifteen hundred. We have also a charter 
for a university, for an agricultural and manufacturing soci- 
ety, have our own laws and administrators, and possess all 
the privileges that other free and enlightened citizens enjoy. 

" Persecution has not stopped the progress of truth, but 
has only added fuel to the flame ; it has spread with increas- 
ing rapidity. Proud of the cause which they have espoused, 
and conscious of their innocence, and of the truth of their 
system, amidst calumny and reproach have the elders of this 
church gone forth, and planted the gospel in almost every 
state in the Union ; it has penetrated our cities, it has spread 
over our villages, and has caused thousands of our intelligent, 
noble, and patriotic citizens to obey its divine mandates, and 
be governed by its sacred truths. It has also spread into 
England, Ireland, Scotland, and Wales. In the year 1839, 
where a few of our missionaries were sent, over five thou- 
sand joined the standard of truth. There are numbers now 
joining in every land. 

" Our missionaries are going forth to different nations; and 
in Germany, Palestine, New Holland, the East Indies, and 
other places, the standard of truth has been erected. No 
unhallowed hand can stop the work from progressing. Per- 
secutions may rage, mobs may combine, armies may assem- 
ble, calumny may defame, but the truth of God will go forth 
boldly, nobly, and independent, till it has penetrated every 
continent, visited every clime, swept every country, and 
sounded in every ear, till the purposes of God shall be 
accomplished, and the great Jehovah shall say, « The work 
is done ! ' 



" We believe in God, the eternal Father, and in his Son 
Jesus Christ, and in the Holy Ghost. 



CHURCH OF THE LATTER-DAY SAINTS. 265 

" We believe that men will be punished for their own sins, 
and not for Adam's transgression. 

" We believe that, through the atonement of Christ, all 
mankind may be saved by obedience to the laws and ordi- 
nances of the gospel. 

" We believe that these ordinances are, 1. faith in the 
Lord Jesus Christ ; 2. repentance ; 3. baptism, by immer- 
sion, for the remission of sins ; 4. laying on of hands for the 
gift of the Holy Ghost. 

" We believe that a man must be called of God by 
1 prophecy, and by laying on of hands,' by those who are in 
authority to preach the gospel, and administer in the ordi- 
nances thereof. 

"We believe in the same organization that existed in the 
primitive church, viz., apostles, prophets, pastors, teachers, 
evangelists, &c. 

" We believe in the gift of tongues, prophecy, revelation, 
visions, healing, interpretation of tongues, &c. 

" We believe the Bible to be the word of God, as far as 
it is translated correctly; we also believe the Book of Mor- 
mon to be the word of God. 

" We believe all that God has revealed, all that he does 
now reveal, and we believe that he will yet reveal many great 
and important things pertaining to the kingdom of God. 

•' We believe in the literal gathering of Israel, and in the 
restoration of the ten tribes ; that Zion will be built upon this 
continent ; that Christ will reign personally upon the earth ; 
and that the earth will be renewed and receive its paradisaic 
glory. 

" We claim the privilege of worshipping Almighty God 
according to the dictates of our conscience, and allow all 
men the same privilege, let them worship how, where, or 
what, they may. 

" We believe in being subject to kings, presidents, rulers, 
and magistrates, in obeying, honoring, and sustaining the 
law. 

"We believe in being honest, true, chaste, benevolent, vir- 
23 



9,66 MORMONITES, OR THE 

tuous, and in doing good to all men. Indeed, we may say that 
we follow the admonition of Paul, — we ' believe all things, 
we hope all things ; ' — we have endured many things, and 
hope to be able to endure all things. If there is any thing 
virtuous, lovely, or of good report, or praiseworthy, we seek 
after these things." 

From the Gospel Reflector, a volume edited by B. Win- 
chester, presiding elder of the Church of Jesus Christ of 
Latter-Day Saints, Philadelphia, we extract the following 

"HISTORY OF THE ANCIENTS OF AMERICA, AND ALSO OF 
THE BOOK OF MORMON. 

" Six hundred years B. C, according to the Book of 
Mormon, Lehi, who was a righteous man, was forewarned of 
the destruction of Jerusalem and the Babylonish captivity, 
who was commanded by the Lord, took his family and fled 
into the wilderness. He pitched his tent in the wilderness, 
near the Red Sea, and sent back his sons to Jerusalem, who 
persuaded one Ishmael and his family to accompany them to 
their father Lehi. The Lord promised to lead them to a 
choice land above all lands ; therefore they set out on their 
journey for this land. After a long and tedious journey, they 
came to the great waters, or the ocean. Nephi, the son of 
Lehi, who was also a prophet, and their pilot, or leader, in 
the wilderness, was commanded and instructed to build a 
ship sufficiently large to transport them over the sea. This 
work was accomplished in eight years from the time they left 
Jerusalem. They set sail, and in a proper time they landed, 
as we infer from their record, somewhere on the western 
coast of South America. They immediately commenced 
tilling the earth, and erecting mansions for dwelling-places. 

" Lehi had six sons, Laman, Lemuel, Nephi, Sam, Jacob, 
and Joseph. Laman, Lemuel, and the sons of Ishmael, re- 
belled against God, and would not keep his commandments ; 
for this they were cursed. Their posterity, in process of 
time, became a powerful nation, but extremely wicked ; and 



CHURCH OF THE LATTER-DAY SAINTS. 267 

their chief occupations were hunting, plundering, and roving 
about from place to place. In the Book of Mormon, they 
are called Lamanites. The other sons of Lehi were obedient 
to the commands of God. Their posterity, also, in the course 
of time, became a great nation, and were called Nephites. 
To them God committed his divine oracles, (the holy priest- 
hood,) and they had prophets and inspired men among them. 
They also kept a record of their prophecies and revelations, 
and the proceedings of their nation. When they left Jeru- 
salem, they brought with them the law of Moses, and the 
writings of the former prophets, down to the days of Jere- 
miah. This accounts for the quotations from Isaiah and 
others, which are found in the Book of Mormon. 

"■The Nephites tilled the land, built cities, and erected 
temples for places of worship; but the Lamanites lived a 
more indolent life, although, in some instances, they built 
cities. The Nephites were at times faithful to God ; at. other 
times they were indifferent, and would not be faithful. They 
frequently had long and tedious wars with the Lamanites, and 
were often driven before them. They were constantly emi- 
grating to the north. At length they commenced settlements 
in the region of country not far from the Isthmus of Darien ; 
and, while in those parts, they advanced further in science 
and arts than at any time previous, and built more spacious 
cities and buildings than they did before. 

" Six hundred and thirty odd years from the time Lehi left 
Jerusalem, Christ, after his resurrection, appeared unto many 
of the Nephites, and established his church, chose disciples, 
and sent them throughout the land to preach his gospel, thus 
fulfilling the saying, ' Other sheep I have, which are not of 
this fold ; them I must go and bring also.' 

" Individuals of the Lamanites, at times, were obedient to 
the faith. The Nephites, after Christ's appearance, were 
faithful for many years ; but, in the third or fourth century, 
iniquity began to abound, and their love began to wax cold. 
Some dissented, and raised up churches for the sake of gain; 
and thus they were troubled with the spirit of pride and 



268 MORMONITES, OR THE 

haughtiness. God commanded Mormon, who lived* in the 
fourth century, to preach repentance to them, and foretell 
their destruction if they would not repent. The Lord, fore- 
seeing that they would not repent, commanded Mormon to 
collect the writings of his forefathers, — their revelations and 
prophecies, &,c., — and make an abridgment of them, and 
engrave them upon new plates, (their manner of keeping 
records was to engrave them on metallic plates.) But in 
consequence of their wars, and their flight to the north, to 
escape the Lamanites, he did not live to finish this work ; 
and, when the final destruction of the Nephites drew near, he 
gave the records to his son Moroni, who lived to see their 
final extermination, or destruction, by the hands of the La- 
manites, and they, with his father, left to moulder on the 
plain. 

" Thus a powerful nation, whose fathers were the favorites 
of Heaven, were cut off, and their names have faded into 
oblivion I 

" The Indians of America are the descendants of the 
Lamanites, and, according to predictions that are in the 
Book of Mormon, they will yet lay down their weapons of 
war, and be converted unto the Lord. 

" Moroni finished compiling and abridging the records of 
his fathers, which he engraved upon new plates, for that 
purpose, to use his own words, as follows : — fc And now, 
behold, we have written this record, according to our knowl- 
edge, in the characters which are called among us the 
reformed Egyptian ; being handed down and altered by us, 
according to our manner of speech. And, if our plates had 
been sufficiently large, we should have written in Hebrew ; 
but the Hebrew hath been altered by us also ; and, if we 
could have written in Hebrew, behold, ye would have had no 
imperfection in our record. But the Lord knoweth the 
things which we have written, and also that none other peo- 
ple knoweth our language ; therefore he hath prepared means 
for the interpretation thereof.' 

" He also engraved on them an account, called the ' Book 



CHURCH OF THE LATTER-DAY SAINTS. 269 

of Ether,' of a people who left the old world, and came to this 
continent at the time the language was confounded at Babel, 
which was a partial fulfilment of the saying, ' So the Lord 
scattered them abroad from thence upon the face of all the 
earth.' (Gen. 11:8.) 

" Moroni was then commanded to deposit this record in 
the earth, together with the Urim and Thummim, or, as the 
Nephites would have said, Interpreters, which were instru- 
ments to assist in the work of the translation, with a promise 
from the Lord that it should be brought to light by means of a 
Gentile nation that should possess the land, and be published 
to the world, and go forth to the Lamanites, and be one of 
the instruments in the hands of God for their conversion. It 
remained safe in the place where it was deposited, till it was 
brought to light by the administration of angels, and trans- 
lated by the gift and power of God." 

The Mormon Bible contains five hundred and eighty-eight 
duodecimo pages, and purports to have been written at differ- 
ent times, and by the different authors, whose names the 
parts respectively bear. The following are the names of the 
different books, in the order in which they occur : — 

1. First Book of Nephi. 10. Book of Helaman. 

2. Second Book of Nephi. 11. Book of Nephi, son of 

3. Book of Jacob, brother of Nephi, son of Hela- 

Nephi. man. 

4. BookofEnos, son of Jacob. 12. Book of Nephi, son of 

5. Book of Jarom, sonofEnog. Nephi, one of the dis- 

6. Book ofOmni, son of Jarom. ciples of Christ. 

7. Words of Mormon. 13. Book of Mormon. 

8. Book of Mosiah. 14. Book of Ether. 

9. Book of Aim a. 15. Book of Moroni. 

Two new books have recently been published, — the 
Prophecies of Enoch, in the Morning and Evening Star, 
and the Book of Abraham, in the Times and Seasons. 
23* 



270 MORMONITES, OR THE 

The Mormons seem to think that revelations from Heaven, 
and miracles wrought, are as necessary now, and as impor- 
tant to the salvation of the present generation, as they were 
to any generation in any preceding age or period. 

In a volume entitled " Doctrine and Covenants," are a 
great number of revelations, purporting to be from Jesus 
Christ to Smith and his coadjutors. The following extracts 
from a revelation given on the 22d and 23d of Septem- 
ber, 1832, convey, it is believed, a fair specimen of the 
whole. We copy verbatim. 

" Verily, verily, I say unto you, It is expedient that every 
man who goes forth to proclaim mine everlasting gospel, that, 
inasmuch as they have families, and receive moneys by gift, 
that they should send it unto them, or make use of it for their 
benefit, as the Lord shall direct them ; for thus it seemeth me 
good. And let all those who have not families, who receive 
moneys, send it up unto the bishop in Zion, or unto the 
bishop in Ohio, that it may be consecrated for the bringing 
forth of the revelations, and the printing thereof, and for 
establishing Zion. 

" And if any man shall give unto any of you a coat, or a 
suit, take the old and cast it unto the poor, and go your way 
rejoicing. And if any man among you be strong in the 
Spirit, let him take with him he that is weak, that he may be 
edified in all meekness, that he may become strong also. 

" And the bishop, also, should travel round about and 
among all the churches, searching after the poor, to admin- 
ister to their wants by humbling the rich and the proud ; he 
should, also, employ an agent to take charge and to do his 
secular business, as he shall direct; nevertheless, let the 
bishop go unto the city of New York, and also to the city 
of Albany, and also to the city of Boston, and warn the 
people of those cities with the sound of the gospel, with aloud 
voice, of the desolation and utter abolishment which awaits 
them if they do reject these things ; for if they do reject 
these things, the hour of their judgment is nigh, and their 



CHURCH OF THE LATTER-DAY SAINTS. 27 1 

house shall be left unto them desolate. Let him trust in me, 
and he shall not be confounded, and a hair of his head shall 
not fall to the ground unnoticed. 

" And verily I say unto you, the rest of my servants, Go 
ye forth, as your circumstances shall permit, in your several 
callings, unto the great and notable cities and villages, re- 
proving the world, in righteousness, of all their unrighteous 
and ungodly deeds, setting forth clearly and understanding^ 
the desolation of abomination in the last days; for with you, 
saith the Lord Almighty, I will rend their kingdoms ; I will 
not only shake the earth, but the starry heavens shall trem- 
ble; for I the Lord have put forth my hand to exert the 
powers of heaven : ye cannot see it now ; yet a little while 
and ye shall see it, and know that I am, and that I will come 
and reign with my people. I am Alpha and Omega, the 
beginning and the end. Amen." 

Joseph Smith is the son of a farmer, and was born in 
Sharon, Vermont, 23d December, 1805. His father removed 
to the state of New York about the year 1815, and resided 
in Palmyra, and afterwards in Manchester. 

Smith has many enemies, and his doctrines are warmly 
opposed ; still, it must be acknowledged that, by his talents, 
or the magic influence his scheme of religion has on the 
minds of men, or by a union of both, he has acquired an 
imposing station in the world. He is styled Prophet and 
High Priest of Jesus Christ, President of the Council of the 
Church of the Latter-Day Saints, and Lieutenant-General of 
the Nauvoo Legion. He sends his elders, bishops, priests, and 
teachers, by scores, into all lands, and more than seventy five 
thousand people bow, with willing subjection, to his mandates. 

Nauvoo, Illinois, formerly Commerce, is situated on the 
east side of the Mississippi River, at the head of Des Moines 
Rapids, about two hundred and ten miles (by the river) above 
St. Louis, thirteen hundred and fifty miles above New Or- 
leans, and about three hundred miles below Dubuque, in 



272 DAL.EITES EMANCIPATORS. 

Iowa. It comprises two miles square of fertile land. The city 
ofNauvoo, which was incorporated in 1841, is delightfully 
located, on rising ground, near the bank of the river. It 
contains many handsome buildings of brick and stone, among 
which are the Nauvoo House, a large stone building for the 
accommodation of travellers, and the Mormon Temple, like- 
wise of stone, measuring on the ground one hundred by 
one hundred and twenty feet, exclusive of the wings of the 
building. This place has one of the best landings on the 
river, and its trade is considerable. The number of inhab- 
itants, at the present time, is about eight thousand, chiefly 
Mormons. Nauvoo is said to signify, The City of God. 






DALEITES. 



The followers of David Dale, a very industrious manufac- 
turer, a most benevolent Christian, and the humble pastor 
of an Independent congregation at Glasgow. At first, he 
formed a connection with the Glassites, in many of whose 
opinions he concurred, but was disgusted by their narrow 
and worldly spirit : he therefore separated from them, chiefly 
on the ground of preferring practical to speculative religion, 
and Christian charity to severity of church discipline. As 
he grew rich by industry, he devoted all his property to doing 
good, and ranks high among the philanthropists of his age. 
He was founder of the celebrated institution of New Lanark, 
now under Mr. Robert Owen, his son-in-law. The Daleites 
now form the second class of Independents in Scotland. 



EMANCIPATORS. 

This body of Christians was formed in Kentucky, in 1805, 
by the association of a number of ministers and churches of 



EMANCIPATORS. 273 

the Baptist denomination. They differ in no respect from 
the regular Baptists, except in the decided stand they have 
taken against slavery, in every branch of it, both in principle 
and practice, as being a sinful and abominable system, fraught 
with peculiar evils and miseries, which every good man ought 
to abandon and bear his testimony against. Their desires 
and endeavors are, to effect, as soon as it can be done, and 
in the most prudent and advantageous manner, both to the 
slaves and to their owners, the general and complete emancipa- 
tion of this numerous race of enslaved, ignorant, and degraded 
beings, who are now, by the laws and customs of the land, 
exposed to hereditary and perpetual bondage. (See Exod. 
3 : 7, 9 ; 10 : 3 ; 6 : 2 ; 21 : 2, 16. Levit. 19 : 18. Deut. 15 : 
12, 18; 23:15; 24:7. Job 6 : 14 ; 29 : 11. Ps. 12 . 5 ; 103 : 
6. Prov. 16:8; 22:16. Eccl. 4 : 1 ; 5 : 8. Isa. 1:16; 33: 
15:58:6. Jer. 5 :26 ; 21 : 12 ; 22:13; 34:10,11,17; 
50 : 33, 34. Ezek. 18 : 5, 9 ; 22 : 29 ; 27 : 13. Dan. 4 : 27. 
Joel 3 : 3, 6. Mai. 2 : 10. Matt. 5:7; 7 : 12. Luke 4 : 
18 ; 6 : 36. Rom. 12 : 9. 1 Cor. 7 : 23, Gal. 5 : 13. Col. 
4:1. 1 Tim. 1 : 10. Heb. 13 : 3. James 2 : 13 ; 5 : 4. 2 
Pet. 2:2. 1 John 4 : 20. Rev. 18 : 11, 13. 

The Emancipators say to Christians of all denominations 
in the United States, in the words of an eloquent philanthro- 
pist, "Banish from your land the remains of slavery. Be 
consistent with your congressional declaration of rights. 
Remember, there never was, nor will be, a period when jus- 
tice should not be done. Do what is just, and leave the 
event with God. Justice is the pillar that upholds the whole 
fabric of human society, and mercy is the genial ray which 
cheers and warms the habitations of men. The perfection 
of our social character consists in properly tempering the 
two with one another ; in holding that middle course which 
admits of our being just without being rigid, and allows us 
to be generous without being unjust. May all the citizens 
of America be found in the performance of such social duties 
as will secure them peace and happiness in this world, and 
in the world to come life everlasting! " 



274 PERFECTIONISTS- 

PERFECTIONISTS. 

A modern sect in New England, who believe that every 
individual action is either wholly sinful or wholly righteous, 
and that every being in the universe, at any given time, is 
either entirely holy or entirely wicked. Consequently, they 
unblushingly maintain that they themselves are free from 
sin. In support of this doctrine, they say that Christ dwells 
in and controls believers, and thus secures their perfect holi- 
ness ; that the body of Christ, which is the church, is nour- 
ished and guided by the life and wisdom of its Head. Hence 
they condemn the greatest portion of the religion in the world 
named Christianity, as the work of Antichrist. "All the 
essential features of Judaism," they say, " and of its succes- 
sor, Popery, may be distinctly traced in nearly every form of 
Protestantism ; and although we rejoice in the blessings which 
the reformation has given us, we regard it as rightly named 
the reformation, it being an improvement of Antichrist, not 
a restoration of Christianity." This last opinion, which has 
some foundation in truth, has been long held, variously mod- 
ified, in different parts of the Christian world. 

An unsuccessful attempt was made to propagate the views 
of this sect through the medium of a paper published at New 
Haven, Conn., entitled the Perfectionist. 



METHODISTS' VIEWS OF PERFECTION. 

" The highest perfection which man can attain, while the 
soul dwells in the body, does not exclude ignorance, and er- 
ror, and a thousand other infirmities. Now, from wrong 
judgments, wrong words and actions will often necessarily 
flow ; and in some cases, wrong affections, also, may spring 
from the same source. I may judge wrong of you ; I may 



methodists' views of perfection. 275 

think more or less highly of you than I ought to think ; and 
this mistake in my judgment may not only occasion some- 
thing wrong in my behavior, but it may have a still deeper 
effect; it may occasion something wrong in my affection. 
From a wrong apprehension, I may love and esteem you 
either more or less than I ought. Nor can I be freed from a 
liableness to such a mistake while I remain in a corruptible 
body. A thousand infirmities, in consequence of this, will 
attend my spirit, till it returns to God, who gave it ; and, in 
numberless instances, it comes short of doing the will of God, 
as Adam did in paradise. Hence the best of men may say 
from the heart, 

' Every moment, Lord, I need 
The merit of thy death/ 

for innumerable violations of the Adamic, as well as the an- 
gelic law. It is well, therefore, for us, that we are not now 
under these, but under the law of love. ' Love is [now] the 
fulfilling of the law,' which is given to fallen man. This is 
now, with respect to us, 'the perfect law.' But even 
against this, through the present weakness of our understand- 
ing, we are continually liable to transgress. Therefore every 
man living needs the blood of atonement, or he could not 
stand before God. 

" What is, then, the perfection of which man is capable while 
he dwells in a corruptible body ? It is the complying with 
that kind command, ' My son, give me thy heart.' It is the 
' loving the Lord his God with all his heart, and with all his 
soul, and with all his mind.' This is the sum of Christian 
perfection : it is all comprised in that one word, love. The 
first branch of it is the love of God ; and, as he that loves God 
loves his brother also, it is inseparably connected with the 
second, ( Thou shalt love thy neighbor as thyself;' thou 
shalt love every man as thy own soul, as Christ loved us. 
1 On these two commandments hang all the law and the 
prophets : ' these contain the whole of Christian perfection. 

" Another view of this is given us in those words of the great 



276 Methodists' views of perfection. 

apostle, ' Let this mind be in you which was also in Christ 
Jesus.' For, although this immediately and directly refers to 
the humility of our Lord, yet it may be taken in a far more 
extensive sense, so as to include the whole disposition of his 
mind, all his affections, all his tempers, both toward God and 
man. Now, it is certain that, as there was no evil affection in 
him, so no good affection or temper was wanting; so that 
4 whatsoever things are holy, whatsoever things are lovely,' 
are all included in ' the mind that was in Christ Jesus.' 

" St. Paul, when writing to the Galatians, places perfection 
in yet another view. It is the one undivided fruit of the 
Spirit, which he describes thus : ' The fruit of the Spirit is 
love, joy, peace, long-suffering, gentleness, goodness, fidelity, 
[so the word should be translated here,] meekness, temper- 
ance.' What a glorious constellation of grace is here ! 
Now, suppose all these things to be knit together in one, to 
be united together in the soul of a believer, — this is Christian 
perfection. 

HOW TO BE SOUGHT. 

" ' But what is that faith whereby we are sanctified, saved 
from sin, and perfected in love ? ' It is a divine evidence 
and conviction, first, that God hath promised it in the holy 
Scripture. Till we are thoroughly satisfied of this, there is 
no moving one step farther. And one would imagine there 
needed not one word more to satisfy a reasonable man of this 
than the ancient promise, ' Then will I circumcise thy heart, 
and the heart of thy seed, to- love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy mind.' 
How clearly does this express the being perfected in love ! — 
how strongly imply the being saved from all sin! For as 
long as love takes up the whole heart, what room is there for 
sin therein'? 

" It is a divine evidence and conviction, secondly, that what 
God hath promised he is able to perform. Admitting, there- 
fore, that ' with men it is impossible ' ' to bring a clean 
thing out of an unclean,' to purify the heart from all sin, and 



VIEWS OF PERFECTION. 277 

to fill it with all holiness, — yet this creates no difficulty in 
the case, seeing ' with God all things are possible.' And 
surely no one ever imagined it was possible to any power less 
than that of the Almighty ! But if God speaks, it shall be 
done. God saith, ' Let there be light ; and there [is] light.' 

" It is, thirdly, a divine evidence and conviction that he is 
able and willing to do it now. And why not ? Is not a mo- 
ment to him the same as a thousand years ? He cannot want 
more time to accomplish whatever is his will. And he can- 
not want to stay for any more worthiness or jittiess in the 
persons he is pleased to honor. We may, therefore, boldly 
say, at any point of time, * Now is the day of salvation ! ' 
1 To-day, if ye will hear his voice, harden not your hearts.' 
1 Behold, all things are now ready ; come unto the mar- 
riage.' 

" To this confidence that God is both able and willing to 
sanctify us now, there needs to be added one thing more — a 
divine evidence and conviction that he doeth it. In that 
hour it is done : God says to the inmost soul, ' According to 
thy faith be it unto thee.' Then the soul is pure from every 
spot of sin ; it is clean ' from all unrighteousness.' The be- 
liever then experiences the deep meaning of those solemn 
words, { If we walk in the light as he is in the light, we have 
fellowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin.' 

" * But does God work this great work in the soul gradually, 
or instantaneously ? ' Perhaps it may be gradually wrought 
in some : I mean, in this sense, they do not advert to the par- 
ticular moment wherein sin ceases to be. But it is infinitely 
desirable, were it the will of God, that it should be done in- 
stantaneously ; that the Lord should destroy sin f by the 
breath of his mouth,' in a moment, in the twinkling of an 
eye. And so he generally does — a plain fact, of which 
there is evidence enough to satisfy any unprejudiced person. 
Thou, therefore, look for it every moment." ■«- See Wesley's 
Sermons, vols. i. and ii. 
'21 



278 OBERLIN VIEWS OF SANCTIFICATION. 



OBERLIN VIEWS OF SANCTIFICATION. 

In the fall of 1836, during an interesting revival of religion 
in Oberlin, Ohio, the minds of many became deeply interested 
in the inquiry, "Can we live holy lives 1 and, if we can, 
how 1 " At first, fears were entertained that some would 
run into the errors of the Perfectionists ; but, finally, after 
much prayer and investigation, they adopted the following 
views of sanctification : — 

" 1. That entire obedience to the moral law constitutes 
entire sanctification or holiness. 

" 2. That all moral agents are able to render this obedi- 
ence. 

" 3. That because all moral agents are able to render 
this obedience, they are bound to do so. 

"4. That sufficient grace for the actual attainment of this 
state is abundantly in the gospel, and that nothing prevents 
any Christian from making this attainment in this life, but a 
neglect to avail himself of the proffered grace of Christ. 

" 5. That all are bound to aim at and pray for this attain- 
ment in this life, and that aiming at this state is indispensable 
to Christian character. 

" 6. That obedience to the moral law, or a state of entire 
sanctification, is in such a sense attainable, as to make it an 
object of rational pursuit, with the expectation of attaining it, 

" 7. That the philosophy of the mind, the commandments 
of God, the promises and provisions of the gospel, and the 
attainments of Paul and many others, should be presented, to 
induce men to aim at a state of entire sanctification, with the 
expectation of attaining it." 

Since these views were embraced at Oberlin, they have 
been extensively circulated by many books and pamphlets, 
and a paper, entitled the Oberlin Evangelist. By many 



VVALDENSES. 279 

Christians and ministers of different denominations these 
views have been received ; but by others they are opposed. 



WALDENSES. 

Many authors of note make the antiquity of this denom- 
ination coeval with the apostolic age. The following is an 
extract from their confession of faith, which is said to have 
been copied out of certain manuscripts, bearing date nearly 
four hundred years before the time of Luther : — 

■* 1. That the Scriptures teach that there is one God, 
almighty, all-wise, and all-good, who made all things by his 
goodness; for he formed Adam in his own image and like- 
ness ; but that, by the envy of the devil, sin entered into the 
world ; and that we are sinners in and by Adam. 

"2. That Christ was promised to our fathers, who received 
the law ; that so knowing, by the law, their unrighteousness 
and insufficiency, they might desire the coming of Christ, to 
satisfy for their sins, and accomplish the law by himself. 

" 3. That Christ was born in the time appointed by God 
the Father ; that is to say, in the time when all iniquity 
abounded, that he might show us grace and mercy, as being 
faithful ; that Christ is our life, truth, peace, and righteous- 
ness, as also our pastor, advocate, and priest, who died for 
the salvation of all who believe, and is risen for our justifi- 
cation; that there is no mediator and advocate with God 
the Father, save Jesus Christ ; that, after this life, there are 
only two places, the one for the saved, and the other for the 
damned; that the feasts, the vigils of saints, the water 
which they call holy, as also to abstain from flesh on certain 
days, and the like, but especially the masses, are the inven- 
tions of men, and ought to be rejected ; that the sacraments 
are signs of the holy thing, visible forms of the invisible 



280 ALLENITES JOHNSONIANS. 

grace ; and that it is good for the faithful to use those signs, 
or visible forms, but that they are not essential to salvation ; 
that there are no other sacraments but baptism and the Lord's 
supper ; that we ought to honor the secular powers, by sub- 
jection, ready obedience, and paying of tribute." 



ALLENITES. 

The disciples of Henry Allen, of Nova Scotia, who began 
to propagate his doctrines in that country about the year 
1778, and died in 1783, during which interval he made many 
proselytes, and at his death left a considerable party behind 
him, though now much declined. He published several 
treatises and sermons, in which he declares that the souls of 
all the human race are emanations, or rather parts, of the one 
great Spirit ; that they were all present in Eden, and were 
actually in the first transgression. He supposes that our first 
parents, in innocency, were pure spirits, and that the material 
world was not then made ; but that, in consequence of the 
fall, that mankind might not sink into utter destruction, this 
world was produced, and men clothed with material bodies ; 
and that all the human race will, in their turn, be invested 
with such bodies, and in them enjoy a state of probation for 
immortal happiness. 



JOHNSONIANS. 

The followers of Mr. John Johnson, many years Baptist 
minister at Liverpool, in the last century, of whose followers 
there are still several congregations in different parts of 
England. He denied that faith was a duty, or even action 
of the soul, and defined it "an active principle" conferred 



DONATISTS SE-BAPTISTS. 281 

by grace ; and denied also the duty of ministers to exhort the 
unconverted, or preach any moral duties whatever. 

Though Mr. Johnson entertained high Supralapsarian no- 
tions on the divine decrees, he admitted the universality of 
the death of Christ. On the doctrine of the Trinity, his 
followers are said to have embraced the indwelling scheme, 
with Calvinistic views of justification and the atonement. 



DONATISTS. 

A denomination which arose in the fourth century. 
They derived their name from Donatus, bishop of Numidia. 
They maintained that their community was alone to be con- 
sidered as the true church, and avoided all communication 
with other churches, from an apprehension of contracting 
their impurity and corruption. Hence they pronounced the 
sacred rites and institutions void of all virtue and efficacy 
among those Christians who were not precisely of their sen- 
timents, and not only rebaptized those who came over to 
their party from other churches, but, with respect to those 
who had been ordained ministers of the gospel, they either 
deprived them of their office, or obliged them to be ordained 
the second time. 



SE-BAPTISTS. 

A sect of small note, which was formed in England about 
the beginning of the seventeenth century, by one John Smith, 
who maintained that it was lawful for every one to baptize 
himself. There is at this day an inconsiderable sect in Russia 
who are known by this name, and who perform the rite upon 
themselves, from an idea that no one is left on earth sufficiently 
holy to administer it aright. 
24* 



282 RE-ANOINTERS TAO-SE, OR TAOU-TSZE. 



RE-ANOINTERS. 

A sect in Russia, which sprang up about the year 1770. 
They do not rebaptize those who join them from the Greek 
church, but insist on the necessity of their having the mystery 
of the chrism or unction again administered to them. They 
are very numerous in Moscow. 



TAO-SE, or TAOU-TSZE. 

The name of a famous sect among the Chinese, who owe 
their rise to Laou-tsze Lao Kian, or LaoJciutn, a philosopher, 
who lived, if we may credit his disciples, about five hundred 
years before Christ. He professed to restore the religion of 
Tao, ( Taou,) or Reason. Some of his writings are still ex- 
tant, and are full of maxims and sentiments of virtue and 
morality. Among others, this sentence is often repeated in 
them: " Too hath produced one, one hath produced two, 
two have produced three, and three have produced all things." 

The morality of this philosopher and his disciples is not 
unlike that of the Epicureans, consisting in a tranquillity of 
mind, free from all vehement desires and passions. But as 
this tranquillity would be disturbed by thoughts of death, they 
boast of a liquor that has the power of rendering them 
immortal. They are addicted to chemistry, alchemy, and 
magic, and are persuaded that, by the assistance of demons, 
whom they invoke, they can obtain all that they desire. The 
hope of avoiding death prevailed upon a great number of 
mandarins to study this diabolical art, and certain credulous 
and superstitious emperors brought it greatly into vogue. 

The doctrine of this sect concerning the formation of the 
world, according to Dr. Milne, much resembles that of the 
Epicureans. If they do not maintain the eternity of matter, 
on the other hand, they do not deny it; but, in analogy with 



QUIETISTS KNIPPERDOLINGS. 2S3 

the favorite science of alchemy, they represent the first pair 
as drawn out of the boiling mouth of an " immense crucible," 
by a celestial being. The Platonic notion of an anima mundi, 
or soul of the world, is very common ; and hence it is that 
the heavens are considered the body of this imaginary being, 
the wind its breath, the lights of heaven as proceeding from 
its eyes, the watery fluids as its spittle and tears. 



QUIETISTS. 



The disciples of Michael de Molinos, a Spanish priest, 
who flourished in the seventeenth century, and wrote a book 
called " The Spiritual Guide." They argue thus : — " The 
apostle tells us, that ' the Spirit makes intercession for,' or 
in * us.' Now, if the Spirit pray in us, we must resign our- 
selves to his impulses, by remaining in a state of absolute 
rest, or quietude, till we attain the perfection of the unitive 
life " — a life of union with, and, as it should seem, of absorp- 
tion in, the Deity. 



KNIPPERDOLINGS. 

A denomination in the sixteenth century, so called from 
Bertrand Knipperdoling, who taught that the righteous, 
before the day of judgment, shall have a monarchy on earth, 
and the wicked be destroyed ; that men are not justified by 
their faith in Christ Jesus ; that there is no original sin ; 
that infants ought not to be baptized, and immersion is the 
only mode of baptism ; that every one has authority to 
preach, and administer the sacraments; that men are not 
obliged to pay respect to magistrates ; that all things ought 
to be in common ; and that it is lawful to marry many 
wives. 



284 MEND^ANS MUGGLETONIANS. 



MEND^ANS, MENDAITES, 
MENDAI UAHI, 

OR 



From twenty to twenty-five thousand families of this sect 
still remain, chiefly in the neighborhood of Bassora, a city 
between Arabia and Persia, on the extremity of the desert of 
Irac. They are sometimes called Christians of St. John — a 
name which they probably received from the Turks, and to 
which they contentedly submit for the sake of the toleration 
it affords them ; but they are better known in ecclesiastical 
history as Hemero (or every day) Baptists, from their frequent 
washings. 



MUGGLETONIANS. 

The followers of Ludovic Muggleton, a journeyman tailor, 
who, with his companion Reeves, set up for great prophets, 
in the time of Cromwell. They pretended to absolve or 
condemn whom they pleased, and gave out that they were 
the two last witnesses spoken of in the Revelation, who 
were to appear previous to the final destruction of the world. 
They affirmed that there was no devil at all without the body 
of man or woman ; that the devil is man's spirit of unclean 
reason and cursed imagination; that the ministry in this 
world, whether prophetical or ministerial, is all a lie, and 
abomination to the Lord ; with a variety of other vain and 
inconsistent tenets. 

Muggleton died in 1697, and on his gravestone is this 
inscription : — 



YEZIDEES. 285 

" Whilst mausoleums and large inscriptions give 
Might, splendor, and, past death, make potents live, 
It is enough briefly to write thy name : 
Succeeding times by that will read thy fame ; 
Thy deeds, thy acts, around the world resound ; 
No foreign soil where Muggleton's not found." 



The raven plume of oblivion hath long ago waved over this 
prophet's grave. 



YEZIDEES, 

OR 

WORSHIPPERS OF THE DEVIL. 

From a very interesting work recently published by Asahel 
Grant, M. D., a medical missionary to the Nestoriaiis, we 
copy the following account: — 

" The passage of the Tigris transferred me from Mesopo- 
tamia into Assyria, and I stood upon the ruins of Nineveh, 
' that great city,' where the prophet Jonah proclaimed the 
dread message of Jehovah to so many repenting thousands, 
whose deep humiliation averted for a time the impending ruin. 
But when her proud monarchs had scourged idolatrous Israel, 
and carried the ten tribes into captivity, and raised their 
hands against Judah and the holy city, the inspired strains 
of the eloquent Nahum, clothed in terrible sublimity as they 
were, met their full accomplishment in the utter desolation 
of one of the largest cities on which the sun ever shone. 
1 Nineveh is laid waste ! who will bemoan her 1 She is 
empty, and void, and waste ; her nobles dwell in the dust ; 
her people are scattered upon the mountains, and no man 
gathereth them.' 

" Where her gorgeous palaces once resounded to the strains 
of music and the shouts of revelry, a few black tents of the 



286 YEZIDEES, OR 

wandering Arab and Turkoman are now scattered among 
the shapeless mounds of earth and rubbish, — the ruins of the 
city, — as if in mockery of her departed glory ; while their 
tenants were engaged in the fitting employment of weaving 
* sackcloth of hair,' as if for the mourning attire of the 
world's great emporium, whose ' merchants ' were ' multi- 
plied above the stars of heaven.' The largest mound, from 
which very ancient relics and inscriptions are dug, is now 
crowned with the Moslem village of Neby Yunas, or the 
prophet Jonah, where his remains are said to be interred, 
and over which has been reared, as his mausoleum, a temple 
of Islam. 

" Soon after leaving the ruins of Nineveh, we came in 
sight of two villages of the Yezidees, the reputed worshippers 
of the devil. Large and luxuriant olive-groves, with their 
rich green foliage, and fruit just ripening in the autumnal 
sun, imparted such a cheerful aspect to the scene as soon 
dispelled whatever of pensive melancholy had gathered around 
me, while treading upon the dust of departed greatness. 
Several white sepulchres of Yezidee sheiks attracted at- 
tention as I approached the villages. They were in the form 
of fluted cones or pyramids, standing upon quadrangular 
bases, and rising to the height of some twenty feet or more. 
We became the guests of one of the chief Yezidees of Baa- 
sheka, whose dwelling, like others in the place, was a rude 
stone structure, with a flat terrace roof. Coarse felt carpets 
were spread for our seats in the open court, and a formal 
welcome was given us ; but it was evidently not a very cordial 
one. My Turkish cavass understood the reason, and at once 
removed it. Our host had mistaken me for a Mahometan, 
towards whom the Yezidees cherish a settled aversion. As 
soon as I was introduced to him as a Christian, and he had 
satisfied himself that this was my true character, his whole 
deportment was changed. He at once gave me a new and 
cordial welcome, and set about supplying our wants with 
new alacrity. He seemed to feel that he had exchanged a 
Moslem foe for a Christian friend, and I became quite satis- 



WORSHIPPERS OF THE DEVIL. 287 

fied of the truth of what I had often heard, — that the Yezi- 
dees are friendly towards the professors of Christianity. 

" They are said to cherish a high regard for the Christian 
religion, of which clearly they have some corrupt remains. 
They practise the rite of baptism, make the sign of the 
cross, so emblematical of Christianity in the East, put off 
their shoes, and kiss the threshold when they enter a Christian 
church ; and it is said that they often speak of wine as the 
blood of Christ, hold the cup with both hands, after the 
sacramental manner of the East, when drinking it, and, if a 
drop chance to fall on the ground, they gather it up with 
religious care. 

" They believe in one supreme God, and, in some sense at 
least, in Christ as a Savior. They have also a remnant of 
Sabianism, or the religion of the ancient fire- worshippers. 
They bow in adoration before the rising sun, and kiss his 
first rays when they strike on a wall or other object near 
them ; and they will not blow out a candle with their breath, 
or spit in the fire, lest they should defile that sacred element. 

" Circumcision and the passover, or a sacrificial festival 
allied to the passover in time and circumstance, seem also to 
identify them with the Jews ; and, altogether, they certainly 
present a most singular chapter in the history of man. 

" That they are really the worshippers of the devil can 
only be true, if at all, in a modified sense, though it is true 
that they pay him so much deference as to refuse to speak of 
him disrespectfully, (perhaps for fear of his vengeance;) and, 
instead of pronouncing his name, they call him the ' lord of 
the evening,' or ' prince of darkness ; ' also, Sheik Maazen, 
or Exalted Chief. Some of them say that Satan was a fallen 
angel, with whom God was angry ; but he will at some future 
day be restored to favor, and there is no reason why they 
should treat him with disrespect. 

" The Christians of Mesopotamia report that the Yezidees 
make votive offerings to the devil, by throwing money and 
jewels into a certain deep pit in the mountains of Sinjar, 
where a large portion of them reside; and it is said that 



288 GREEK OR RUSSIAN CHURCH. 

when that district, which has long been independent, was 
subjugated by the Turks, the pacha compelled the Yezidee 
priest to disclose the place, and then plundered it of a large 
treasure, the offerings of centuries. The Yezidees here call 
themselves Daseni, probably from the ancient name of the 
district, Dasen, which was a Christian bishopric in early 
times. Their chief place of concourse, the religious temple 
of the Yezidees, is said to have once been a Christian church 
or convent. The late Mr. Rich speaks of the Yezidees as 
' lively, brave, hospitable, and good-humored,' and adds that, 
* under the British government, much might be made of 
them.' 

M The precise number of the Yezidees it is difficult to 
estimate, so little is known of them ; but it is probable that 
we must reckon them by tens of thousands, instead of the 
larger computations which have been made by some travel- 
lers, who have received their information merely from report. 
Still they are sufficiently numerous to form an important 
object of attention to the Christian church ; and I trust, as 
we learn more about them, sympathy, prayer, and effort, will 
be enlisted in their behalf. It will be a scene of no ordinary 
interest when the voice of prayer and praise to God shall 
ascend from hearts now devoted to the service of the prince 
of darkness, ' the worshippers of the devil ' ! May that day 
be hastened on ! " 



GREEK or RUSSIAN CHURCH. 

The Greek church separated from the Latin or Romish 
church about A. D. 1054. It is under the jurisdiction of the 
patriarchs or bishops of Constantinople, Alexandria, Antioch, 
and Jerusalem. The Greek or Russian church is very ex- 
tensive. Its jurisdiction embraces more territory than that of 
the Roman see. The population of this church is estimated 
at about forty millions. 



GREEK OR RUSSIAN CHURCH. 289 

The following are some of the chief tenets held by the 
Greek or Russian church: — They disown the authority of 
the pope, and deny that the church of Rome is the true cath- 
olic church. They do not baptize their children till they are 
three, four, five, six, ten, nay, sometimes eighteen years of 
age : baptism is performed by trine immersion. They insist 
that the sacrament of the Lord's supper ought to be admin- 
istered in both kinds, and they give the sacrament to children 
immediately after baptism. They grant no indulgences, nor 
do they lay any claim to the character of infallibility, like the 
church of Rome. They deny that there is any such place as 
purgatory ; notwithstanding, they pray for the dead, that God 
would have mercy on them at the general judgment. They 
practise the invocation of saints ; though, they say, they do 
not invoke them as deities, but as intercessors with God. 
They exclude confirmation, extreme unction, and matrimony, 
out of the seven sacraments. They deny auricular confession 
to be a divine precept, and say it is only a positive injunction 
of the church. They pay no religious homage to the eucha- 
rist. They administer the communion in both kinds to the 
laity, both in sickness and in health, though they have never 
applied themselves to their confessors, because they are per- 
suaded that a lively faith is all which is requisite for the wor- 
thy receiving of the Lord's supper. They maintain that the 
Holy Ghost proceeds only from the Father, and not from the 
Son. They believe in predestination. They admit of no 
images in relief or embossed work, but use paintings and 
sculptures in copper or silver. They approve of the marriage 
of priests, provided they enter into that state before their ad- 
mission into holy orders. They condemn all fourth mar- 
riages. They observe a number of holy days, and keep four 
fasts in the year more solemn than the rest, of which the fast 
in Lent, before Easter, is the chief. They believe the doc- 
trine of consubstantiation, or the union of the body of Christ 
with the sacramental bread. 

The Russians adhere to the doctrine and ceremonies of 
the Greek church, though they are now independent of the 
25 



290 PRIMITIVE CHRISTIANS TRINITARIANS. 

patriarch of Constantinople. The church service is con- 
tained in twenty-four volumes, folio, in the Sclavonian lan- 
guage, which is not well understood by the common people. 



PRIMITIVE CHRISTIANS. 

A new sect, professing to be an association of Christians to 
promote the revival and spread of primitive Christianity, has 
recently sprung up at Bradford, in England. Its originators, 
or founders, are a Mr. Barker and a Mr. Trother, who have 
recently been expelled from the ministry of the New Connec- 
tion of Methodists, by the annual assembly or conference of 
the members of that body, for some difference of opinion on 
doctrinal points between them and the conference. 



TRINITARIANS. 

By this term we are to understand those who believe that 
there are three distinct persons in the Godhead, the Father, 
Son, and Holy Spirit, the same in substance, equal in power 
and dignity, and that these three are one. Hence it is said they 
believe in a triune God. (See Deut. 6:4. 2 Kings 19 : 15. 
Ps. 19:1; 83: 18; 139:7. Isa. 6 : 3,9; 9: 6; 11 : 3; 14:5, 
23, 25. Jer. 17 : 10 ; 23 : 6. Ezek. 8:1,3. Matt. 3 : 16, 17 ; 
9:6; 18: 20; 23:19. Luke 1 : 76 ; 24:25. John 1:1; 
2:1; 5 : 19, 23 ; 10 : 30 ; 16 : 10, 15. Acts 5:4; 28 : 23, 
25. Rom. 1 : 5 ; 9 : 5 ; 14 : 12, 19. 1 Cor. 2 : 10 ; 8:6. 
2 Cor. 13 : 14. Phil. 2 : 5, 6, 7, &c. ; 3 : 21. Heb. 1 : 3, 6, 
10, 11, 12 ; 9 : 14 ; 13 : 8. 1 John 5 : 7, 20. Rev. 1 : 4, 
5, 6, 8 ; 3 : 14 ; 5 : 13, &c.) The Unitarians believe that 
there is but one person in the Godhead, and that this person 



TRINITARIANS. 291 

is the Father ; and they insist that the Trinitarian distinction 
of persons is contradictory and absurd. 

The unity of God is a doctrine which both parties consid- 
er the foundation of all true religion. 

Although the doctrine of the Trinity is ostensibly the main 
subject of dispute between Trinitarians and Unitarians, yet 
it is in reality respecting the character of Christ. Those 
who believe in his proper deity very easily dispose of all the 
other difficulties in the Trinitarian system ; while anti-Trin- 
itarians find more fault with this doctrine than any other in 
the Trinitarian creed ; and the grand obstacle to their recep- 
tion of the Trinitarian faith is removed, when they can admit 
that Jesus Christ is God, as well as man ; so that the burden 
of labor, on both sides, is either to prove or disprove the 
proper deity of the Son of God. 

In proof of this doctrine, the Trinitarians urge many decla- 
rations of the Scripture, which, in their opinion, admit of no 
consistent explanation upon the Unitarian scheme ; they there 
find that offices are assigned to Christ, and to the Holy Spirit, 
which none but God can perform ; particularly the creation 
of the world, and the grand decisions of the day of judgment 
As they read the Scriptures, the attributes of omnipotence, 
omniscience, omnipresence, unchangeableness , and eternity, are 
ascribed to Jesus Christ; and they infer that a being to 
whom all these perfections are ascribed must be truly God, 
coequal and coeternal with the Father. 

The Unitarians, on the other hand, contend that some of 
these passages are interpolations, and that the others are either 
mistranslated or misunderstood. The passage in John, in 
particular, respecting the three that bear record, &c, has 
been set aside by such high authority, that they consider it 
unfair to introduce it in the controversy. 

The excellent and learned Stillingfleet, in the preface to 
his Vindication of the Doctrine of the Trinity, says, " Since 
both sides yield that the matter they dispute about is above 
their reach, the wisest course they can take is, to assert and 



292 MILLENARIANS. 

defend what is revealed, and not to be peremptory and quarrel- 
some about that which is acknowledged to be above our com- 
prehension ; I mean as to the manner how the three persons 
partake of the divine nature" 






MILLENARIANS. 

The Millenarians are those who believe that Christ will 
reign personally on earth for a thousand years; and their 
name, taken from the Latin mille, a thousand, has a direct 
allusion to the duration of the spiritual empire. 

The doctrine of the millennium, or a future paradisaical 
state of the earth, it is said, is not of Christian, but of Jewish 
origin. The tradition is attributed to Elijah, which fixes the 
duration of the world, in its present imperfect condition, to 
six thousand years, and announces the approach of a Sabbath 
of a thousand years of universal peace and plenty, to be 
ushered in by the glorious advent of the Messiah. This idea 
may be traced in the Epistle of Barnabas, and in the opin- 
ions of Papias, who knew of no written testimony in its be- 
half. It was adopted by the author of the Revelation, by 
Justin Martyr, by Irenseus, and by a long succession of the 
fathers. As the theory is animating and consolatory, when 
it is divested of cabalistic numbers and allegorical decora- 
tions, it will no doubt always retain a number of adher- 
ents. 

However the Millenarians may differ among themselves 
respecting the nature of this great event, it is agreed, on all 
hands, that such a revolution will be effected in the latter 
days, by which vice and its attendant misery shall be banished 
from the earth ; thus completely forgetting all those dissen- 
sions and animosities by which the religious world hath been 
agitated, and terminating the grand drama of Providence with 



WHITEFIELD CALVINISTIC METHODISTS. 293 

universal felicity. We are not unmindful of the prophetic 
language of Isaiah, (49:22, 23,) together with a sublime 
passage from the book of the Revelation, (11 : 15,) with 
which the canon of Scripture concludes — "Thus saith the 
Lord God, Behold, I will lift up mine hand to the Gentiles, 
and set up my standard to the people. And kings shall be 
thy nursing fathers, and their queens thy nursing mothers, 
[they shall become good themselves, and be the protectors of 
religion and liberty,] and thou shalt know that I am the Lord, 
for they shall not be ashamed that wait for me. And the 
seventh angel sounded, and there were great voices in heav- 
en, saying, The kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ, and he shall reign 
forever and ever." (See Matt. 13 : 29, 30 ; 27 : 32. Luke 
17 : 29, 30. Acts 3 : 21. Heb. 1 : 12. Phil. 3 : 9, 11. 2 
Pet. 3: 13. Rev. 20 : 1—6, and chaps. 21, 22. Apoc. chap. 
21. Ezek. chap. 36.) 



WHITEFIELD CALVINISTIC METHODISTS. 

The Tabernacle or Lady Huntingdon Connection, formed 
by Whitefield, is so called from the name given to several 
places of worship, in London, Bristol, &c. In some of the 
chapels in this Connection, the service of the church of 
England is read ; in others, the worship is conducted much 
in the same way as among the Congregationalists ; while, in 
all, the system of supply is more or less kept up, consisting in 
the employment, for a month or six weeks, of ministers from 
different parts of the country, who either take the whole duty, 
or assist the resident minister. Some of the congregations 
consist of several thousand hearers ; and, by the blessing of 
God on the rousing and faithful sermons which are usually 
delivered to them, very extensive good is effected in the way 
of conversion. Most of the ministers now employed as sup- 
25* 



294 NONJURORS NONCONFORMISTS. 

plies in this Connection are of the Congregational order, to 
which, of late years, there appears to be a gradual approxima- 
tion ; and it is not improbable that ere long both bodies will 
coalesce. The number of chapels belonging to this body, at 
the present time, is about sixty, in all of which the liturgy 
of the church of England is read, and most of her forms 
scrupulously kept up. The ministers, who used formerly to 
supply at different chapels in the course of the year, are 
now become more stationary, and have assumed more of 
the pastoral character. They have a respectable college at 
Cheshunt, in Hertfordshire. 

The Calvinistic Methodists in Wales are very numerous. — 
See Biographical Sketches of Whitefield, Wesley, and Lady 
Huntingdon. 



NONJURORS. 

Those who refused to take the oaths to government, and 
who were, in consequence, under certain incapacities, and. 
liable to certain severe penalties. The members of the 
Episcopal church of Scotland have long been denominated 
Nonjurors ; but perhaps they are now called so improperly, 
as the ground of their difference from the established church 
is more on account of ecclesiastical than political principles. 



NONCONFORMISTS. 

Those who refuse to join the established church. Non- 
conformists in England may be considered of three sorts : — 
1. Such as absent themselves from divine worship in the 
established church through total irreligion, and attend the 
service of no other persuasion. — 2. Such as absent them- 
selves on the plea of conscience ; as, Presbyterians, Inde- 



CHRISTIAN CONNECTION. 295 

pendents, Baptists, &c. — 3. Internal Nonconformists, or 
unprincipled clergymen, who applaud and propagate doc- 
trines quite inconsistent with several of those articles they 
promised on oath to defend. The word is generally used in 
reference to those ministers who were ejected from their liv- 
ings by the Act of Uniformity, in 1662. The number of 
these was about two thousand. However some affect to treat 
these men with indifference, and suppose that their con- 
sciences were more tender than they need be, it must be 
remembered that they were men of as extensive learning, 
great abilities, and pious conduct, as ever appeared. 



CHRISTIAN CONNECTION. 

This denomination, among themselves, are generally called 
simply Christians. This they do merely to denote their 
character as the followers of Christ; but, when applied to 
them collectively, it necessarily becomes the name of a de- 
nomination. They are sometimes, by their opposers, called 
Christ-ians ; but this pronunciation of the word they uni- 
versally reject as very improper. 

The Christians began to associate and to form a distinct 
people about the beginning of the nineteenth century, so that 
they may be said to have existed but about forty years. 
They seem to have sprung up almost simultaneously in 
different and remote parts of the country, without any in- 
terchange of sentiments, concert of action, or even knowledge 
of each other's views or movements, till after a public stand 
had been taken in several parts of the country. 

The first branch arose in Virginia and North Carolina, 
and consisted of seceders from the Methodists. At first, there 
were about one thousand communicants. 

The northern branch of this denomination sprung up in 
New England. It commenced by the formation of several 



296 CHRISTIAN CONNECTION, 

new churches, under the administration of a few ministers 
who had separated themselves from the Baptists, who were 
soon joined by several other ministers, and nearly whole 
churches, from the same denomination. 

The western branch arose in Kentucky, and was composed 
of seceders from the Presbyterians. Some of their ministers 
were men of strong and well-cultivated minds, who urged 
forward the reform they had undertaken, till they have spread 
over most of the Western States. 

In all these different sections, their leading purpose, at first, 
appears to have been, not so much to establish any peculiar or 
distinctive doctrine, as to assert for individuals and churches 
more liberty and independence in relation to matters of faith 
and practice; to shake off the authority of human creeds, 
and the shackles of prescribed modes and forms ; to make the 
Bible their only guide, claiming for every man the right to 
judge for himself what is its doctrine, and what are its 
requirements; and in practice to follow more strictly the 
simplicity of the apostles and primitive Christians. 

This class of believers recognize no individual as a leader 
or founder, and no man claims this high eminence, although 
several persons were instrumental in giving rise and progress 
to the society. They point all to Christ as the Leader and 
Founder, and professedly labor to bring all to the first princi- 
ples of original, apostolic Christianity. 

Seceding, as the first ministers did, from different denom- 
inations, they necessarily brought with them some of the 
peculiarities of faith and usage in which they had been 
educated. But the two prominent sentiments that led them 
out, both kept them together, by rendering them tolerant 
toward each other, and gradually brought them to be very 
similar both in -faith and practice. These two sentiments 
were, that the Scriptures only should be consulted as a rule 
of faith and duty, and that all Christians should enjoy uni- 
versal toleration. Hence scarcely any churches have written 
creeds, although nearly all record their principles of action. 
"Very few are Trinitarians, though nearly all believe in the 



CHRISTIAN CONNECTION. 297 

preexistence and proper Sonship of Christ. Perhaps not 
any believe in or practise sprinkling, but almost all practise 
immersion; from which circumstance many, though very 
improperly, call them Christian Baptists. 

Perfect uniformity does not exist among all the members 
of this community, although the approximation to it is far 
greater than many have supposed it ever could be without a 
written creed. But there are several important points in 
which they generally agree fully ; and these are regarded as 
sufficient to secure Christian character, Christian fellowship, 
and concert of action. Some of these points are the fol- 
lowing: — That the Scriptures, including the Old and New 
Testament, were given by inspiration of God, and are suffi- 
cient to teach what men should believe, and what they 
should practise. That every man has a right to study the 
Scriptures, and to exercise his own judgment with regard to 
their true import and meaning. That there is one God, 
perfect and infinite. That Jesus Christ is the Son of God 
in the highest possible sense, and that salvation is found in 
him alone. That all men have sinned and come short of the 
glory of God, therefore are polluted and guilty. That no 
transgressor can find pardon but by repentance and faith in 
Jesus Christ. That the Holy Spirit reproves all sinners, and 
comforts all Christians. That whoever has sinned has also 
a way of salvation set before him. That pardon and eternal 
salvation are found alone through regeneration. That none 
are proper subjects of church membership, or the ordinances, 
except the regenerated. That God calls men to the ministry, 
and no others are his true ministers. That perseverance to 
the end is the only condition on our part that can secure our 
eternal happiness. That revivals of religion are of the first 
importance, and should be labored for continually. That 
every believer should be immersed, and become a public 
member of some visible church. That every church should 
continue to observe the Lord's supper. That there will be a 
resurrection of the dead, both of the just and of the unjust; 
and that, at the day of judgment, the righteous and the wicked 



298 CHRISTIAN CONNECTION. 

will be separated, and pass, the righteous into everlasting 
life, and the wicked into eternal damnation. 

On all the above points, there is but very little difference 
of opinion or practice throughout the whole body. 

Candidates for baptism and church membership are re- 
quired to give the reason of their hope, by a relation of 
their Christian experience ; and persons coming from other 
churches are expected to furnish satisfactory testimonials of 
their Christian character. 

Their communions are always open and free for all Chris- 
tians of every denomination ; but no unconverted or immoral 
person is invited to the Lord's table. 

Each church is so far independent as to have a right to 
transact all its internal affairs without foreign interference. 
Every church makes choice of its own minister, agrees on 
its own principles of action, and administers its own disci- 
pline, as they understand the New Testament; but the 
imposition of hands is invariably administered by ordained 
ministers. 

The connection between the several churches, and between 
the ministers, is kept up by means of associations called con- 
ferences, each of which is generally composed of the ministers 
and churches within a certain district. These hold annual 
sessions, at which the ministers meet in person, and the 
churches by delegates. The churches and ministers are 
generally thus associated ; but, if any choose not to do so, 
the fraternal bonds are not thereby impaired. 

Very few of their ministers are thoroughly educated men ; 
but they are generally well acquainted with the Bible, and many 
of them good sermonizers and powerful preachers. All the 
important means by which pure Christianity may be advanced 
are fast gaining favor both in the ministry and the churches. 

Within the last few years, there has been a very rapid 
spread, and great increase ; while all has been settling upon 
a firm and consistent basis. While many are engaged calling 
sinners to repentance, the churches are set in order, and thus 
mightily the word of God grows and prevails. 






PUSEYITES. 299 



PUSEYITES. 

This school of theology, which has become famous both 
in England and abroad, had its origin at Oxford, about 
A. D. 1838. Some distinguished members of the univer- 
sity thought that the church of England was in an alarming 
position, and that irreligious principles and false doctrines 
had been admitted into the measures of the government of 
the country on a large scale. To check the progress of 
these supposed errors and mischievous practices, they pub- 
lished a series of "Tracts for the Times," on such subjects 
as the constitution of the church ; the authority of its mi?i- 
isters ; refutations of the errors of Romanism, and how to 
oppose it, 6lc. &c. 

The Puseyites strenuously assert the apostolical succes- 
sion ; in other words, that the clergy derive their power from 
the apostles, through episcopal ordination. 

In regard to church polity, they maintain that the church 
is an empire and government of its own, — a government 
appointed by God, — and that its laws, as they are to be 
found in the Book of Common Prayer, ought to be implicitly 
obeyed. They deprecate the neglect of the daily service, 
the desecration of festivals, and the scanty administration 
of the eucharist. 

With respect to sacraments, the Puseyites hold that they 
are not subjects of discussion, or for speculation; but "high, 
mvsterious, awful Christian privileges — to be felt, rever- 
enced, embraced, realized, acted." 

With respect to church authority, they hold that human 
tradition has no place in revelation ; that no individuals, 
since the apostles, can be regarded as expositors of the 
will of Christ ; that the unanimous icitness of Christendom, 
as to the teaching of the apostles, is the only and the fully- 
sufficient guaranty of the whole revealed faith, and that we 
do possess historically such a guaranty in the remains of the 
primitive church. 



300 FREE COMMUNION BAPTISTS. 

The Puseyites inculcate the necessity of dispensing reli- 
gious truth with caution and reverence, not throwing it pro- 
miscuously before minds ill suited to receive it. 

A characteristic feature of the Oxford school of theology, 
is its opposition to what is called the "popular religionism 
of the day." The masters of the school grieve that men are 
sent from the seat of their education with the belief that they 
are to think, not read; judge, rather than learn; and look to 
their own minds for truth, rather than to some permanent 
external standard. 

At the head of this school are Dr. Pusey, Regius profess- 
or of Hebrew, and canon of Christ Church, Rev. J. Keble, 
professor of poetry, Rev. J. H. Newman, Rev. J. Williams, 
and Rev. W. Sewall, professor of moral philosophy. 



FREE COMMUNION BAPTISTS. 

This denomination of Christians dissent from the regular 
Baptists on the point that immersion is a prerequisite to the 
privileges of a church relation, and permit Christians of all 
denominations, in regular church standing, to partake with 
them at the Lord's table. 

The Rev. Robert Hall, of England, one of the most 
learned and eloquent Baptist ministers of the age, was an un- 
flinching opposer of the practice of " close communion," 
which he denounced as " unchristian and unnatural." In a 
tract written in defence of his views on this subject, he re- 
marks, " It is too much to expect an enlightened public will 
be eager to enroll themselves among the members of a sect 
which displays much of the intolerance of Popery, without 
any portion of its splendor, and prescribes, as the pledge of 
conversion, the renunciation of the whole Christian world. 

In reference to the mode of baptism, Mr. Hall says, " I 
would not myself baptize in any other way than by immer- 



TRANSCENDENTALISTS. 301 

sion, because I look upon immersion as the ancient mode ; 
that it best represents the meaning of the original term 
employed, and the substantial import of this institution ; and 
because I should think it right to guard against the spirit 
of innovation, which, in positive rites, is always dangerous 
and progressive; but I should not think myself authorized 
to rebaptize any one icho has been sprinkled in adult age." 

This class of Baptists are found chiefly in the western and 
northern parts of the state of New York. They number 
between forty and fifty churches and ministers. 



TRANSCENDENTALISTS. 

Transcendent and Transcendental are technical terms 
in philosophy. According to their etymology, (from tran- 
sccndere,) they signify that which goes beyond a certain 
limit ; in philosophy, that which goes beyond, or transcends, 
the circle of experience, or of what is perceptible by the 
senses. Properly speaking, all philosophy is in this sense 
transcendental, because all philosophical investigations rise 
above the sensual, even if they start from that which is per- 
ceptible by the senses. But philosophical inquiries are to be 
distinguished according as they proceed from experience, or 
from principles and ideas not derived from that source. The 
latter sort are called, in a narrower sense, pure, or transcen- 
dental. The school of Kant makes a still further distinction: 
it gives the name of transcendental to that which does not, 
indeed, originate from experience, but yet is connected with 
it, because it contains the grounds of the possibility of expe- 
rience ; but the term transcendent it applies to that which 
cannot be connected with experience, but transcends the 
limit of possible experience and of philosophizing. 

As applied in this country, especially when used as a term 
of reproach, Transcendentalism would designate a system 
26 



302 AUGSBURG CONFESSION OP FAITH. 

which builds on feeling, rather than on reason, and relies 
more on the imagination than on the judgment. In the main, 
however, the Transcendentalists are persons who hold that 
man has the power to perceive intuitively truths which tran- 
scend the reach of the senses ; but they divide, some taking 
the unction of Sentimentalism, and others of Mysticism. 



AUGSBURG CONFESSION OF FAITH. 

The first Protestant Confession was that presented, in 1530, 
to the diet of Augsburg, by the suggestion and under the 
direction of John, elector of Saxony. This wise and prudent 
prince, with the view of having the principal grounds on 
which the Protestants had separated from the Romish com- 
munion distinctly submitted to that assembly, intrusted the 
duty of preparing a summary of them to the divines of Wit- 
temberg. Nor was that task a difficult one ; for the Reformed 
doctrines had already been digested into seventeen articles, 
which had been proposed at the conferences both at Sultzbach 
and Smalcald, as the confession of faith to be adopted by the 
Protestant confederates. These, accordingly, were delivered 
to the elector by Luther, and served as the basis of the cel- 
ebrated Augsburg Confession, written " by the elegant and 
accurate pen of Melancthon " — a work which has been ad- 
mired by many even of its enemies, for its perspicuity, piety, 
and erudition. It contains twenty-eight chapters, the leading 
topics of which are, the true and essential divinity of Christ; 
his substitution and vicarious sacrifice ; original sin ; human 
inability ; the necessity, freedom, and efficacy of divine grace ; 
consubstantiation ; and particularly justification by faith, to 
establish the truth and importance of which was one of its 
chief objects. The last seven articles condemn and confute 
the Popish tenets of communion in one kind, clerical celibacy, 
private masses, auricular confession, legendary traditions, 



ARMENIANS. 303 

monastic vows, and the exorbitant power of the church. 
This Confession is silent on the doctrine of predestination. 
This is the universal standard of orthodox doctrine among 
those who profess to be Lutherans, in which no authoritative 
alteration has ever been made. 



ARMENIANS. 

The chief point of separation between the Armenians on 
the one side, and the Greeks and the Papists on the other, 
is, that, while the latter believe in two natures and one per- 
son of Christ, the former believe that the humanity and divin- 
ity of Christ were so united as to form but one nature ; and 
hence they are called Monophy sites, signifying single nature. 

Another point on which they are charged with heresy by 
the Papists is, that they adhere to the notion that the Spirit 
proceeds from the Father only ; and in this the Greeks join 
them, though the Papists say that he proceeds from the Fa- 
ther and the Son. In other respects, the Greeks and Arme- 
nians have very nearly the same religious opinions, though 
they differ somewhat in their forms and modes of worship. 
For instance, the Greeks make the sign of the cross with 
three fingers, in token of their belief in the doctrine of the 
Trinity, while the Armenians use two fingers, and the Jac- 
obites one. 

The Armenians hold to seven sacraments, like the Latins, 
although baptism, confirmation, and extreme unction, are all 
performed at the same time; and the forms of prayer for 
confirmation and extreme unction are perfectly intermingled, 
which leads one to suppose that, in fact, the latter sacrament 
does not exist among them, except in name, and that this 
they have borrowed from the Papists. 

Infants are baptized both by triple immersion and pouring 
water three times upon the head; the former being done, 



304 ARMENIANS. 

as their books assert, in reference to Christ's having been 
three days in the grave, and probably suggested by the 
phrase buried with him in baptism. 

The latter ceremony they derive from the tradition that, 
when Christ was baptized, he stood in the midst of Jordan, 
and John poured water from his hand three times upon his 
head. In all their pictures of this scene, such is the repre- 
sentation of the mode of our Savior's baptism. Converted 
Jews, or Mahometans, though adults, are baptized in the 
same manner. 

The Armenians acknowledge sprinkling as a lawful mode 
of baptism ; for they receive from other churches those that 
have merely been sprinkled, without rebaptizing them. 

They believe firmly in transubstantiation, and worship the 
consecrated elements as God. 

Unleavened bread is used in the sacrament, and the bro- 
ken pieces of bread are dipped in undiluted wine, and thus 
given to the people. 

The latter, however, do not handle it, but receive it into 
their mouths from the hands of the priest. They suppose it 
has in itself a sanctifying and saving power. The Greeks, in 
this sacrament, use leavened bread, and wine mixed with water. 

The Armenians discard the Popish doctrine of purgatory, 
but yet, most inconsistently, they pray for the dead. 

They hold to confession of sins to the priests, who impose 
penances and grant absolution, though without money, and 
they give no indulgences. 

They pray through the mediation of the virgin Mary, and 
other saints. The belief that Mary was always a virgin, is a 
point of very high importance with them ; and they consider 
the thought of her having given birth to children after the 
birth of Christ, as in the highest degree derogatory to her 
character, and impious. 

They regard baptism and regeneration as the same thing, 
and have no conception of any spiritual change ; and they 
know little of any other terms of salvation than penance, the 
Lord's supper, fasting, and good works in general. 



PRIMITIVE METHODISTS NOVATIANS. 305 

The Armenians are strictly Trinitarians in their views, 
holding firmly to the supreme divinity of Christ, and the 
doctrine of atonement for sin; though their views on the 
latter subject, as well as in regard to faith and repentance, 
are somewhat obscure. They say that Christ died to atone 
for original sin, and that actual sin is to be washed away by 
penances, — which, in their view, is repentance. Penances 
are prescribed by the priests, and sometimes consist in an 
offering of money to the church, a pilgrimage, or more com- 
monly in repeating certain prayers, or reading the whole 
book of Psalms a specified number of times. Faith in Christ 
seems to mean but little more than believing in the mystery 
of transubstantiation. — See Coleman's Christian Antiquities. 



PRIMITIVE METHODISTS. 

This sect forms a party in England, which seceded from 
the Wesley ans in 1817. They differ from the Wesley ans 
chiefly in church government, by admitting lay representa- 
tion. They are said to increase rapidly. Their present 
number is about seventy thousand. 



NOVATIANS. 

As heretical sect in the early church, which derives its 
name from Novatian, an heresiarch of the third century, who 
was ordained a priest of the church of Rome, and after- 
wards got himself clandestinely consecrated bishop of Rome, 
by three weak men, upon whom he had imposed, and one of 
whom afterwards did penance for his concern in the busi^ 
ness. He was never acknowledged bishop of Rome, but 
was condemned and excommunicated. He still, however, 



306 NESTORIANS. 

taught his doctrine, and became the head of the party that 
bore his name. He denied, in opposition to the opinion of 
the church, that those who had been guilty of idolatry could 
be again received by the church. 



NESTORIANS. 

The branch of the Christian church known by this name 
is so called from Nestorius, a patriarch of Constantinople, 
who was born in Germanica, a city of Syria, in the latter 
part of the fourth century. He was educated and baptized 
at Antioch, and, soon after his baptism, withdrew to a mon- 
astery in the vicinity of that city. His great reputation for 
eloquence, and the regularity of his life, induced the emperor 
Theodosius to select him for the see of Constantinople ; and 
he was consecrated bishop of that church A. D. 429. He 
became a violent persecutor of heretics ; but, because he fa- 
vored the doctrine of his friend Anastasius, that " the virgin 
Mary cannot with propriety be called the mother of God," 
he was anathematized by Cyril, bishop of Alexandria, who, 
in his turn, was anathematized by Nestorius. In the council 
of Ephesus, A. D. 431, (the third General Council of the 
church,) at which Cyril presided, and at which Nestorius 
was not present, he was judged and condemned without being 
heard, and deprived of his see. He then retired to his mon- 
astery, in Antioch, and was afterwards banished to Petra, in 
Arabia, and thence to Oasis, in Egypt, where he died, about 
A. D. 435 or 439. 

The decision of the council of Ephesus caused many dif- 
ficulties in the church ; and the friends of Nestorius carried 
his doctrines through all the Oriental provinces, and es- 
tablished numerous congregations, professing an invincible 
opposition to the decrees of the Ephesian council, Nestori- 
anism spread rapidly over the East, and was embraced by a 



NESTORIANS. 307 

large number of the oriental bishops. Barsumas, bishop of 
Nisibis, labored with great zeal and activity to procure for 
the Nestorians a solid and permanent footing in Persia ; and 
his success was so remarkable that his fame extended through- 
out the East. He established a school at Nisibis, which 
became very famous, and from which issued those Nesto- 
rian doctors who, in that and the following centuries, spread 
abroad their tenets through Egypt, Syria, Arabia, India, 
Tartary, and China. 

The Nestorian church is Episcopal in its government, 
like all the other Oriental churches. Its doctrines, also, are, 
in general, the same with those of those churches, and they 
receive and repeat, in their public worship, the Nicene 
creed. Their distinguishing doctrines appear to be, their 
believing that Mary was not the mother of Jesus Christ, as 
God, but only as man, and that there are, consequently, two 
persons, as well as tico natures, in the Son of God. This 
notion was looked upon in the earlier ages of the church 
as a most momentous error ; but it has in later times been 
considered more as an error of words than of doctrine ; and 
that the error of Nest or i us was in the words he employed 
to express his meaning, rather than in the doctrine itself. 
While the Nestorians believe that Christ had two natures 
and two persons, they say "that these natures and persons are 
so closely and intimately united, that they have but one as- 
pect." "Now, the word barsopa, by which they express this 
aspect, is precisely of the same signification with the Greek 
word TiooacoTToi , which signifies a person; and hence it is 
evident that they attached to the word aspect the same idea 
that we attach to the word person, and that they understood, 
by the word person, precisely what we understand by the 
term nature." 

The Nestorians, of all the Christian churches of the East, 
have been the most careful and successful in avoiding a mul- 
titude of superstitious opinions and practices, which have in- 
fected the Romish and many Eastern churches. 



308 HIGH CHURCHMEN ANCIENT COVENANT OR 

Our readers are referred to an interesting volume recently 
published by Asahel Grant, M. D., in which is contained 
strong evidence that the Nestorians and the " Lost Tribes" 
are one people. 



HIGH-CHURCHMEN. 

A term first given to the Nonjurors, who refused to ac- 
knowledge William III. as their lawful king, and who had 
very proud notions of church power ; but it is now commonly 
used in a more extensive signification, and is applied to all 
those who, though far from being Nonjurors, yet form high 
conceptions of the authority and jurisdiction of the church. 



ANCIENT AMERICAN COVENANT OR CON- 
FESSION OF FAITH. 

Copy of the first Covenant, or Confession of Faiths of the 
First Church in Salem, Massachusetts. 

The first ordination to the pastoral office, and the first 
complete organization and erection of a Protestant church, 
in North America, took place in that town, in the year 
1629. 

THE FIRST COVENANT, OR CONFESSION OF FAITH, OF THE 
FIRST CHURCH IN SALEM. 

" We covenant with our Lord, and one with another, and 
we do bind ourselves, in the presence of God, to walk to- 
gether in all his ways, according as he is pleased to reveal 
himself unto us in his blessed word of truth ; and do ex- 



CONFESSION OF FAITH. 309 

plicitly, in the name and fear of God, profess and protest to 
walk as followeth, through the power and grace of our Lord 
Jesus Christ : — 

" We avouch the Lord to be our God, and ourselves to be 
his people, in the truth and simplicity of our spirits. 

" We give ourselves to the Lord Jesus Christ, and the 
word of his grace, for the teaching, ruling, and sanctifying 
of us in matters of worship and conversation, resolving to 
cleave unto him alone for life and glory, and to reject all 
contrary ways, canons, and constitutions of men, in his 
worship. 

" We promise to walk with our brethren, with all watch- 
fulness and tenderness, avoiding jealousies and suspicions, 
backbitings, censurings, provokings, secret risings of spirit 
against them ; but, in all offences, to follow the rule of our 
Lord Jesus, and to bear and forbear, give and forgive, as he 
hath taught us. 

" In public or private, we will willingly do nothing to the 
offence of the church, but will be willing to take advice for 
ourselves and ours, as occasion shall be presented. 

" We will not, in the congregation, be forward, either to 
show our own gifts and parts in speaking or scrupling, or 
there discover the weakness or failings of our brethren ; but 
attend an orderly call, thereunto, knowing how much the 
Lord may be dishonored, and his gospel, and the profession 
of it, slighted by our distempers and weaknesses in public. 

" We bind ourselves to study the advancement of the gos- 
pel in all truth and peace, both in regard to those that are 
within or without ; no way slighting our sister churches, but 
using their counsel, as need shall be; not laying a stumbling- 
block before any, no, not the Indians, whose good we desire 
to promote ; and so to converse, as we may avoid the very 
appearance of evil. 

" We do hereby promise to carry ourselves in all lawful 
obedience to those that are over us, in church or common- 
wealth, knowing how well pleasing it will be to the Lord, 



310 ANCIENT COVENANT. 

that they should have encouragement in their places, by our 
not grieving their spirits through our irregularities. 

" We resolve to approve ourselves to the Lord in our par- 
ticular callings, shunning idleness, as the bane of any state ; 
nor will we deal hardly or oppressingly with any, wherein we 
are the Lord's stewards. 

" Promising, also, unto our best ability, to teach our 
children and servants the knowledge of God, and of his will, 
that they may serve him also; and all this, not by any 
strength of our own, but by the Lord Christ, whose blood 
we desire may sprinkle this our covenant, made in his 
name." 

"The above is a covenant," says a learned divine, "to 
which all good Christians, of every denomination, to the end 
of time, will be able to subscribe their names, — written in a 
style of touching simplicity, which has seldom been equalled, 
and containing sentiments which are felt to be eloquent by 
every amiable and pious heart, — and should form the bond 
to unite the whole church on earth, as they will unite the 
church of the redeemed in heaven. This Covenant might 
well be adopted by all Congregational and Protestant 
churches; and it will forever constitute the glory, per- 
petuate the fame, and render precious the memory, of 
Francis Higginson, the first minister of Salem." * 

* See Biographical Sketches. 



311 



STATISTICS OF CHURCHES. 



BAPTISTS. 

The following table, from the Baptist Register of 1842, exhibits 
the statistics of the Regular or Associated Baptists in a perspicuous 
light : — 

CHURCHES, MINISTERS, &,C. 



States. 



Maine, 

New Hampshire, . 

Vermont, 

Massachusetts, . . . 
Rhode Island, . . . 
Connecticut, 

New York, 

New Jersey,* 
Pennsylvania, . . . 

Delaware, 

Maryland, ....... 

Virginia, 

North Carolina, . . 
South Carolina, . . 

Georgia, 

Alabama, 

Mississippi, 

Louisiana, t 

Arkansas, 

Tennessee, 

Kentucky, 

Ohio, 

Indiana, 

Illinois, ....,..., 

Missouri, 

Michigan, 

Iowa, 

Wisconsin, 

British Provinces, 



Churches. 


Ministers. 


Baptized. 


261 


181 


2249 


104 


77 


1042 


134 


94 


784 


209 


179 


2355 


32 


25 


348 


98 


92 


559 


814 


697 


7533 


55 


53 


961 


252 


181 


2370 


9 


8 




27 


18 


661 


477 


238 


3086 


448 


193 


1543 


367 


192 


1434 


651 


276 


1043 


503 


250 


908 


150 


64 


615 


15 


9 




43 


21 


105 


666 


444 


938 


627 


300 


5842 


502 


284 


3594 


437 


229 


1794 


351 


250 


1227 


282 


161 


817 


130 


82 


668 


14 


9 


10 


15 


9 


58 


225 

7898 


125 


4414 


4741 


46958 



Members. 

20490 

9557 
10950 
25092 

5196 
11266 
82200 

6716 

20983 

326 

1710 
57390 
26169 
34092 
44022 
25084 

6050 
288 
798 
30879 
47325 
22333 
18198 
11408 
11010 

6276 

382 

385 

3712 7 

573702 



* 17 churches, 16 ministers, and 2236 members, in this state, are included in the 
Hew Fork AMoeiatios. 

t 9 churches, 7 minister?, and 526 members, io this state, are included in the Missis- 
sippi Association 



312 STATISTICS OF CHURCHES. 

Publications. — Quarterly: Christian Revieio, Boston, Mass. — 
Monthly : Missionary Magazine, Boston, Mass.; Sabbath School Treas- 
ury, Boston, Mass.} Mother's Monthly Journal, Utica, N. Y.; Sabbath 
School Gleaner, Philadelphia, Pa.; Baptist Memorial, N. Y. ; Michigan 
Christian Herald, Detroit, Mich. — Semi-Monthly: The Register, 
Montreal, Ca. ; Baptist Library, Lexington, N. Y. — Weekly: Zi- 
on's Advocate, Portland, Me. ; N. H. Baptist Register, Concord, N. H. ; 
Vermont Telegraph, Brandon, Vt. ; Vermont Baptist Journal, Middle- 
bury, Vt. ; Christian Watchman, Boston, Mass. ; Christian Reflector, 
Boston, Mass.; Christian Secretary, Hartford, Ct.; N. Y. Baptist 
Register, Utica, N. Y. ; Baptist Advocate, New York, N. Y. ; Baptist 
Record, Philadelphia, Pa.; Religious Herald, Richmond, Va. ; The 
Truth, Morristown, Pa. ; Christian Index, Penfield, Ga. ; Banner and 
Pioneer, Louisville, Ky.; Cross and Journal, Columbus, Ohio; 
Christian Messenger, Halifax, N. S. 



FREE-WILL BAPTISTS. 

This denomination of Baptists have in their connection nine hun- 
dred and eighty-one churches, six hundred and forty-seven ordained 
ministers, one hundred and seventy-two licensed preachers, forty- 
seven thousand two hundred and seventeen communicants, eighty- 
seven quarterly and fourteen yearly meetings. Of this number of 
members, thirty-five thousand two hundred and eighty-seven reside 
in New England and New York. They are most numerous in Maine 
and New Hampshire. 

Publications, &c. — There are two periodicals published by this 
denomination at Dover, N. H. : the Morning Star, a weekly paper, 
and the Sabbath School Repository, published monthly ; also the Chris- 
tian Soldier, Providence, R. I., once in two weeks. 

The Free-Will Baptists have several benevolent institutions in Maine, 
and flourishing seminaries of learning at Parsonsfield, Me., Strafford, 
N. H., Smithfield, R. I., and at Clinton and Varysburgh, N. Y. 

These people do not believe in the doctrine of election and reproba- 
tion, as taught by Calvin, and invite to the Lord's table all evangelical 
Christians in good standing in their churches. 



SEVENTH-D.AY BAPTISTS. 

This people have in the United States about forty-eight churches, 
thirty-four elders, twenty licentiates, and five thousand communicants. 



STATISTICS OF CHURCHES. 313 

They reside principally in Rhode Island and New York ; but have a 
few churches in New Jersey, Pennsylvania, &c. They are divided 
into three associations, and meet by delegation annually in general 
conference. Their government, however, is Independent. They have 
a general Missionary Society, a Society for the Promotion of Christianity 
among the Jcics, a Tract and an Education Society. Their principal 
institution of learning is at De Ruyter, N. Y., and is in a flourishing 
state, having several teachers, and about two hundred scholars. They 
are close communionists. 



CHRISTIAN CONNECTION. 

This denomination of Christians are found in almost every state in 
the Union, and in Canada. In 1841, there were in America forty-one 
conferences, five hundred and ninety-one churches, five hundred and 
ninety-three ordained preachers, one hundred and eighty-nine unor- 
dained preachers, and about thirty thousand church members. 

Pcblicatioxs. — This connection has three religious periodicals, viz. : 
The Christian Palladium, Union Mills, N. Y. ; Christian Journal, Ex- 
eter, N. H. ; and the Christian Messenger, Jacksonville, Illinois. 



CALVINISTIC CONGREGATIONALISTS. 

So late as the year 1700, eighty years after the landing of the Pil- 
grims, there were, in all the New England States then settled, but 
one Episcopal church, no Methodist church, and, with the exception 
of Rhode Island, not more than half a dozen Baptist churches. At 
that time, however, there were one hundred and twenty Congregational 
churches, composed of emigrants from Europe and their descendants, 
and thirty others composed of converted Indians. The great mass of 
the descendants of the early settlers of New England are Congrega- 
tionalists, maintaining, substantially, the same views of church order 
and religious faith which their venerated ancestry sacrificed home, 
and country, and life, to maintain and perpetuate. 

The present number of Congregational churches in New England 
is about fifteen hundred ; and in the Middle and Western Statet. there 
are about fourteen hundred and fifty ; although the mode of church 
government adopted by some of them is, in some degree, modified by 
the "Plan of Union" with Presbyterians. These churches contain, 
as nearly as can be ascertained, about one hundred and ninety-four 
thousand communicant?. 
07 



314 



STATISTICS OF CHURCHES. 



Recently, symptoms of dissatisfaction with the " Plan of Union " 
have extensively developed themselves, particularly in New York, 
Ohio, Missouri, Illinois, Wisconsin, and Iowa; and the probability 
now is, that a pure Congregational mode of church government will 
soon be generally adopted by the descendants of New England Con- 
gregationalists, who are scattered over the great West. 

These Congregational churches are more particularly denominated 
Orthodox than any other churches in the United States, and adhere 
to the doctrines of Calvin or Hopkins. 

Publications. — The Orthodox Congregationalists publish a great 
number of periodicals, the principal of which are the Boston Recorder, 
the New England Puritan, Boston, Mass.; the Christian Mirror, 
Portland, Me.; the Congregational Journal, Concord, N. H.; the Ver- 
mont Chronicle, Windsor, Vt. ; the Congregational Observer, Hartford, 
Ct. ; and several in the Western States, which are sustained partly by 
Congregationalists and partly by Presbyterians. 



DISCIPLES OF CHRIST. 

The largest number of this denomination is found in the region of 
country around where its doctrines were first propagated. There are, 
however, societies of this class of Christians in other parts of the coun- 
try, some adopting, and others rejecting, its views on baptism. The 
total number in the United States is about one hundred and fifty 
thousand. 

Publications. The Disciples of Christ publish a periodical, the 
Millennial Harbinger, at Bethany, Va., (edited by Campbell, the found- 
er of the sect,) and another, the Evangelist, at Carthage, Ohio. 



EPISCOPALIANS. 

We have already given, in the historical account of the Episcopal 
Church, in this Country, a few brief notices of its condition ; and we 
now present the following additional statistics. 

LIST OF BISHOPS. 

It being the essential principle of Episcopacy, that legitimate church 
authority is not originated by voluntary associations of men, but is of 
Divine origin, derived from Christ, and transmitted through an un- 
broken succession of Bishops, who trace their appointment to Him, 
we here give a list of the names of persons who constitute such 
succession. 



STATISTICS OF CHURCHES. 



315 



Order of Episcopal Succession. 



A.D 




A. D. 






JESUS CHRIST. 


417. 


Zosimus. 


44. 


St. Peter and St. Paul 


419. 


Boniface I. 




at Rome. 


423. 


Celestine. 


66. 


Linus. 


434. 


Sixtus III. 


81. 


Anacletus. 


443. 


Leo (the Great.) 


91. 


Clement. 


464. 


Hilary. 


102. 


Euarestus. 


468. 


Simplicius. 


111. 


Alexander. 


483. 


Felix III. 


121. 


Sixtus I. 


492. 


Gelasius. 


130. 


Telesphorus. 


496. 


Anastasius II. 


141. 


Hyginus. 


498. 


Symmachus. 


144. 


Pius. 


514. 


Hormisdas. 


159. 


Anicetus. 


524. 


John I. 


168. 


Soter. 


526. 


Felix IV. 


176. 


Eleutherius. 


530. 


Boniface II. 


193. 


Victor. 


532. 


John II. 


201. 


Zephyrinus. 


535. 


Agapetus. 


218. 


Callistus. 


537. 


Silverius. 


224. 


Urbanus. 


540. 


Virgilius. 


232. 


Pontianus. 


555. 


Pelagius I. 


238. 


Anterus. 


560. 


John III. 


238. 


Fabianus. 


574. 


Benedictus. 


252. 


Cornelius. 


578. 


Pelagius II. 


254. 


Lucius. 


590. 


Gregory (the Great.) 


255. 


Stephanus. 


596. 


Augustine, Missionary 


258. 


Sixtus II. 




Bishop to England. 


265. 


Dionysius. 


611. 


Laurentius. 


270. 


Felix I. 


619. 


Melitus. 


275. 


Eutychianus. 


624. 


Justus. 


283. 


Caius. 


628. 


Honorius. 


296. 


Marcellinus. 


656. 


Adeodatus. 


304. 


Marcellus. 


668. 


Theodore. 


309. 


Eusebius. 


692. 


Brithwald. 


311. 


Miltiades. 


731. 


Tatvvyn, or Cadwyn. 


314. 


Sylvester. 


735. 


Egbright. 


336. 


Marcus. 


736. 


Nothelmus. 


337. 


Julius. 


742. 


Cuthbert. 


352. 


Liberius. 


759. 


Bregwin. 


356. 


Felix II. 


762. 


Lambert. 


366. 


Damasus. 


793. 


Atheland. 


385. 


Siricius. 


806. 


Wulfred. 


398. 


Anastasius I. 


830. 


Theologild. 


402. 


Innocent. 


830. 


Syred. 



U6 


STATISTICS OF CHURCHES. 


A.D. 

831. 


Ceolnoth. 


A. D. 

1349. 


Simon Islippe. 


871. 


Athelredus. 


1366. 


Simon Langham. 


889. 


Plegmund. 


1368. 


William Wittlesey„ 


915. 


Athelme. 


1375. 


Simon Sudbury. 


924. 


Wolfhelme. 


1381. 


William Courtney. 


934. 


Odo Severus. 


1396. 


Thomas Arundel. 


957. 


Elfin. 


1414. 


Henry Chichley. 


958. 


Brithelme. 


1443. 


John Stafford. 


959. 


Dunstan. 


1452. 


John Kemp. 


988. 


Ethelgarus. 


1454. 


Thomas Bourchier. 


989. 


Siricius. 


1486. 


John Morton. 


994. 


Alfricus. 


1501. 


Henry Deane. 


1006. 


^Ifeagus. 


1504. 


William Warham. 


1013. 


Livingus, or Elstan. 


1521, 


John Longland. 


1020. 


Agelnoth. 


1533. 


Thomas Cranmer.* 


1038. 


Eadsius, or Eadsinus. 


1536. 


Robert Parfew. 


1050. 


Robert Gemiticensis. 


1537. 


John Hodgskins. 


1052. 


Stigand. 


1559. 


Matthew Parker. 


1070. 


Lanfranc. 


1559. 


Edmund Grindal. 


1093. 


Anselme. 


1577. 


John Whitgift. 


1114. 


Rodolph, or Raphe. 


1597. 


Richard Bancroft. 


1122. 


William Corbel, or Cor- 


1609. 


George Abbott. 




bois. 


1617. 


George Monteigne. 


1138. 


Theobald. 


1621. 


William Laud. 


1162. 


Thomas a Becket. 


1634. 


Matthew Wren. 


1173. 


Richard. 


1660. 


Gilbert Sheldon. 


1184. 


Baldwin. 


1674. 


Henry Compton. 


1191. 


Reginald Fitz Joceline. 


1677. 


William Sancroft. 


1193. 


Hubert Walter. 


1685. 


Jonathan Trelawney. 


1207. 


Stephen Langton. 


1715. 


John Potter. 


1229. 


Richard Weatherhead. 


1737. 


Thomas Herring. 


1235. 


Edmund. 


1749. 


Frederick Cornwallis. 


1244. 


Boniface III. 


1775. 


John Moore. 


1272. 


Robert Kilwarby. 


1792. 


Charles Manners Sutton. 


1278. 


John Peckam. 


1813. 


William Howley, (now 


1294. 


Robert Winchelsey. 




living.) 


1313. 


Walter Raynolds. 










1327. 


Simon Mepham. 


1775. 


John Moore. 


1333. 


John Stratford. 


1787. 


William White.* 


1349. 


Thomas Bradwardin. 


1811. 


Alexander V. Griswold. 



* Archbishop Cranmer was the first in this succession, at and after the Reformation ; 
and Bishop White was the connecting link between the English and American suc- 
cessions. 



STATISTICS OF CHURCHES. 317 

List of Bishops of the Church in the United States. 
Those with an asterisk (*) are deceased. 

*1784. Samuel Seabury, D. D., Connecticut, died, 1796. 

*1767. William White, D. D., Pennsylvania, died, 1836. 

*1787. Samuel Provoost, D. D., New York, died, 1815. 

*1790. James Madison, D. D., Virginia, died, 1812. 

*1792. Thomas John Claggett, D.~D., Maryland, died, 1816. 

*1795. Robert Smith, D. D., South Carolina, died, 1801. 

*1797. Edward Bass, D. D., Massachusetts, died, 1803. 

*1797. Abraham Jarvis, D. D., Connecticut, died, 1813. 

*1801. Benjamin Moore, D. D., New York, died, 1816. 

"J 804. Samuel Parker, D. D., Massachusetts, died, 1804. 

*1811. John Henry Hobart, D. D., New York, died, 1830. 

1811. Alexander Viets Griswold, D. D., Massachusetts. 

*1812. Theodore Dehon, D. D., South Carolina, died, 1817. 

*1S14. Richard Channing Moore, D. D., Virginia, died, 1841. 

*1814. James Kemp, D. D., Maryland, died, 1827. 

*1815. John Croes, D. D., New Jersey, died, 1832. 

*1818. Nathaniel Bowen, D. D., South Carolina, died, 1839. 

1819. Philander Chase, D. D., Illinois. 

1819. Thomas Church Brownell, D. D., LL. D., Connecticut. 

"1823. John Stark Ravenscroft, D. D., North Carolina, died, 1830. 

1827. Henry Ustick Onderdonk, D. D., Pennsylvania. 

1829. William Meade, D. D., Virginia. 

*1830. William Murray Stone, D. D., Maryland, died, 1838. 

1830. Benjamin Tredwell Onderdonk, D. D., New York. 

1831. Levi Silliman Ives, D. D., LL. D., North Carolina. 

1832. John Henry Hopkins, D. D., Vermont. 
1832. Benjamin Bosworth Smith, D. D., Kentucky. 
1832. Charles Pettit Mcllvaine, D. D., Ohio. 

1832. George Washington Doane, D. D., LL. D., New Jersey. 

1834. James Hervey Otey, D. D., Tennessee. 

1835. Jackson Kemper, D. D., Missionary Bishop, for Wisconsin, 

Iowa, and the Indian territory North of Lat. 36£°. 

1836. Samuel Allen McCoskry, D. D., Michigan. 

1838. Leonidas Polk, D. D., Louisiana. 

1839. William Heathcote De Lancey, D. D., Western New York. 

1840. Christopher Edwards Gadsden, D. D., South Carolina. 

1840. William Rollinson Whittingham, D. D., Maryland. 

1841. Stephen Elliott, jun., D. D., Georgia. 
1841. Alfred Lee, D. D., Delaware. 



27 



318 



STATISTICS OF CHURCHES. 



The following table contains the statistics of this Church in the 
United States : — 



States 

Maine, 

New Hampshire, .... 

Vermont, 

Massachusetts, 

Rhode Island, 

Connecticut, 

New York, 

Western New York, . 

New Jersey, 

Pennsylvania, 

Delaware, 

Maryland, 

Virginia, 

North Carolina, 

South Carolina, 

Georgia, 

Louisiana, 

Alabama, 

Mississippi, 

Tennessee, 

Arkansas, 

Kentucky, 

Ohio, 

Illinois, 

Michigan, 

Indiana, 

Missouri, 

Iowa, 

Wisconsin, 

Florida, 



Dioceses. 


Bishops. 




1 


30 


20 



Clergy. 

~7 

10 

24 

49 

20 

92 

196 

101 

42 

107 

10 

81 

94 

30 

47 

9 

7 

11 

7 

13 

3 

21 

58 

9 

19 

17 

16 

3 

8 

4 

1114 



The Dioceses of Maine, New Hampshire, Massachusetts, and Rhode 
Island, are under the charge of the same Bishop. Indiana and Mis- 
souri are under the charge of the Missionary Bishop for Wisconsin, 
Iowa, and the Indian territory North of Lat. 36£°. Alabama is under 
the charge of the Bishop of Louisiana. Mississippi and Arkansas are 
under the charge of the Bishop of Tennessee. 

In the British American Provinces and Islands, there are six dioceses, 
containing six Bishops, and 454 other clergymen. 

There are numerous local Societies for religious purposes, in every 
Diocese. 

Periodical Publications. — Weekly : The Churchman, New 
York ; Gospel Messenger, Utica ; Gospel Messenger and Southern Epis- 
copal Register, Charleston, S. C. ; Episcopal Recorder, Philadelphia; 
Southern Churchman, Alexandria, D. C. ; Christian Witness, Boston; 
Western Episcopal Observer, Cincinnati, Ohio ; Banner of the Cross t 



STATISTICS OF CHURCHES. 319 

Philadelphia; Practical Christian and Church Chronicle, New Haven, 
Ct. — Monthly: Journal of Christian Education, New York} Chil- 
dren's Magazine, New York ; Spirit of Missions, New York ; Church 
Record, Flushing, N. Y. 



FRIENDS. 

The Friends are found in most of the states in the Union, and some 
in the British Provinces. They are most numerous in Pennsylvania, 
a state first settled by them, under their worthy head and father, in 
this country, William Pen> t , in 1682. 

In England and Ireland, they number about fifty thousand ; and in 
America, about two hundred thousand, and are divided into four hun- 
dred and fifty congregations. About half are Orthodox, and the other 
half Hicksites, or followers of Elias Hicks, who died at Jericho, N. Y., 
in 1530, aged 76. 



JEWS. 



The number of Jews in the United States is estimated at about four 
thousand. They have synagogues in Newport, R. I., the cities of New 
York, Philadelphia, Charleston, S. C, and in other parts of the country. 
Their mode of worship is exceedingly interesting. With regard to the 
number of this people in the world, Blackwood's Magazine says: — 

" The statistics of the Jewish population are among the most singular 
circumstances of this most singular of all people. Under all their 
calamities and dispersions, they seem to have remained at nearly the 
same amount as in the days of David and Solomon — never much more 
in prosperity, never much less after ages of suffering. Nothing like 
this has occurred in the history of any other race ; Europe in general 
having doubled its population within the last hundred years, and Eng- 
land nearly tripled hers within the last half century; the proportion of 
America being still more rapid, and the world crowding in a constantly- 
increasing ratio. Yet the Jews seem to stand still in this vast and 
general movement. The population of Judea, in its most palmy days, 
probably did not exceed, if it reached, four millions. The numbers 
who entered Palestine from the wilderness, were evidently not much 
more than three ; and their census, according to the German statists, 
who are generally considered to be exact, is now nearly the same as 
that of the people under Moses — about three millions." 

On the above, Judge Noah, of New York, a learned Jew, remarks : — 



320 STATISTICS OF CHURCHES. 

" We apprehend there is some error in the above statistics, and that 
the number of Jews throughout the world may be estimated at nearer 
six millions than three. There are more than a million in Poland and 
Russia ; in all Asia, there are full two millions ; half a million in Aus- 
tria; in the Barbary States and Africa, a million; in all Europe, two 
millions and a half. We do not think, during the most splendid periods 
of Jewish history, that they ever exceeded four millions; but then their 
colonies and countries held tributary in Europe and Asia, amounted to 
many millions more. For example, at one period all Spain paid tribute 
to King Solomon ; and all Spain and Portugal, at this day, are descend- 
ants of the Jews and Moors; and there are many thousands of Jews, 
in both those countries, now adhering in secret to the ancient faith of 
their fathers, while outwardly professing the Catholic religion. All the 
familiar Spanish and Portuguese names — Lopez, Mendez, Carvalho, 
Fonseca, Rodrigues, Peirara, Azavedo, Montefiores, &c. &c. — are of 
Jewish origin. Their numbers, therefore, will never be accurately 
known until the restoration, when thousands who, from convenience 
and pride, and some from apprehension, conceal their religion, will be 
most eager to avow it when their nation takes rank among the gov- 
ernments of the earth." 



LUTHERANS. 

The government of the Lutherans is somewhat singular. Where it is 
established by law, the supreme head of the state is also supreme head 
of the church. They have bishops, but no diocesan episcopacy, except 
in Denmark and Sweden. These are called superintendents in Ger- 
many, and presidents in the United States. There is but one arch- 
bishop, and he is the primate of Sweden. 

They have in the United States about one thousand churches, four 
hundred ministers, seventy thousand communing members, and about 
one hundred and forty thousand which do not commune. 

Education, &c. — They have a college, located at Gettysburg, Pa., 
and several academies in different parts of the country ; also four the- 
ological seminaries, located at Gettysburg, Pa. ; Columbus, Ohio ; Lex- 
ington, S. C. ; Hartwich, N. Y. ; a fifth is contemplated in Indiana. 
Their different education societies support about eighty beneficiaries, 
preparing for the ministry, at an expense of one hundred dollars each, 
annually. The Lutheran Observer is published weekly, at Baltimore. 

The Lutherans are one of the most numerous sects of Christians in 
the world. The whole number in Europe is estimated at twenty-seven 
millions, embracing seventeen reigning sovereigns. This estimate, of 
course, includes the Moravians. 



STATISTICS OF CHURCHES. 321 



PROTESTANT METHODISTS. 

This infant church is rapidly increasing, especially in the middle 
States. Its population in the United States exceeds one hundred and 
fifty thousand. 

This class of Christians have twenty-one annual conferences in as 
many states ; nearly four hundred travelling, and a large number of 
unstationed ministers. They have a general conference, which meets 
once in four years, consisting of two delegates from every thousand 
communicants, one a minister, the other a layman : this is their legisla- 
tive body. The number of communicants is about sixty-five thousand. 

Publications. The Protestant Methodists support four religious 
papers s — the Olive Branch, Boston, Mass. ; the Ncio York Luminary, 
New York , the Methodist Protestant, Baltimore, Md., and the Western 
Recorder, Zanesville, Ohio. 



METHODISTS. 

The population of all denominations of Methodists in the United 
States exceeds three millions. 

Publications. — The Christian Advocate and Journal, New York 
city; Zion's Herald and Wesleyan Journal, Boston, Mass.; Northern 
Advocate, Auburn, N. Y. ; Christian Repository, Philadelphia, Pa.; 
Richmond Christian Advocate, Richmond, Va. ; Southern Christian Ad- 
vocate, Charleston, S. C. ; South-Western Christian Advocate, Nashville, 
Tenn. ; Pittsburg Christian Advocate, Pittsburg, Pa. ; Western Christian 
Advocate, and the Christian Apologist, a German paper, Cincinnati, 
Ohio. 

There is also published by this denomination, the Methodist Quarterly 
Review, New York city; Ladies' Repository, (monthly,) Cincinnati, 
Ohio; Guide to Christian Perfection, (monthly,) Boston, Mass. ; Sun- 
day School Advocate, (semi-monthly,) New York city ; Sabbath School 
Messenger, (semi-monthly,) Boston, Mass. The Methodists have ten 
colleges, and thirty academies. 

In the Methodist church in Canada, are two weekly newspapers, 
viz., Christian Guardian, Toronto, U. C; The Wesleyan, Mont- 
real, L. C. 

From the "Minutes of the Annual Conferences of the Methodist 
Episcopal Church, for the Year 1840," we copy the following table : — 



322 STATISTICS OF CHURCHES. 

CONFERENCES, MINISTERS, &LC. 



Conferences. 



Troy, 

New England,.. 
New Hampshire 

Pittsburg, 

Maine, 

Black River. . .. 

Erie 

Oneida 

Michigan, 

Rock River, 

Genesee, 

North Ohio, 

Ohio, 

Illinois, 

Missouri, 

Kentucky, 

Tennessee, 

Indiana, 

Memphis, 

Arkansas, 

Holston, 

Mississippi, 
North Carolina,. 

Texas, 

Alabama, 

South Carolina,. 

Virginia, 

Georgia, 

Baltimore, 

Philadelphia, . . . 
New Jersey, 

New York, 

Liberia Mission, 

Total, 1840, 

Total, 1842, ..., 



Whites. 


Colored. 


Indians. 


Total 
Com. 


Trav. 
Prs. 


24,488 


78 




24,5(56 


144 


22,319 


235 




22,554 


157 


20,084 






20,084 


151 


35,276 


474 




35,750 


136 


22,359 






22,359 


145 


15,908 


27 




15,935 


86 


17,860 


50 




17,910 


107 


22,909 


65 




22,974 


142 


11,308 


12 


87 


11,407 


74 


6,519 


21 


45 


6,585 


75 


27,931 


50 




27,981 


162 


23,594 


91 


213 


23,898 


95 


53,621 


662 




54,283 


168 


24,607 


80 




24,687 


103 


12,386 


1,224 


382 


13,992 


66 


30,679 


6,321 




37,000 


114 


21 ,675 


4,405 




26,080 


95 


52,208 


407 




52,615 


156 


12,497 


1,995 




14,492 


69 


4,228 


725 


1,524 


6,479 


41 


25,902 


2,420 




28,322 


68 


8,433 


4,178 


67 


12,678 


81 


15,983 


4,480 




20,463 


61 


1,623 


230 




1,853 


19 


19,491 


5,821 




25,312 


87 


26,945 


30,481 




57,426 


102 


21,841 


3,086 




24,927 


94 


28,868 


9,989 




38,857 


127 


42,789 


13,904 




56,693 


182 


35,094 


8,778 




43,872 


128 


22,733 


542 




23,275 


108 


36,284 


405 




36,689 


215 




922 




922 


19 

3,587 
3,846 


748,442 


102,158 


2,318 


852,918 


796,495 


107,251 


2,617 


906,363 



Local 
Prs. 

119 
126 
137 
172 
179 
154 
185 
197 
116 
108 
211 
150 
400 
435 
177 
260 
298 
418 
183 

81 
304 
165 
116 

25 

243 
158 
386 
261 
237 
156 
236 



6,393 
7,125 



PRESBYTERIANS. 



The Protestant faith was introduced into Scotland about 1527 ; and 
about 1592 Andrew Melville effected the introduction of the Presbyte- 
rian form of church polity. This form, through much persecution, 
and even bloodshed, has been maintained ever since. Its creed is 
Calvinistic. This church has nearly a thousand ministers, and about 






STATISTICS OF CHURCHES. 323 

one million five hundred thousand church members. It is the estab- 
lished religion of Scotland, sustained by law. There are also several 
bodies of dissenting Presbyterians in Scotland. 

Presbyterianism was first introduced into England by those Chris- 
tians who returned from Frankfort, after the death of Queen Mary. 
For a time, it flourished, but at length lapsed into Socinianism. There 
are, however, a few churches in England still pure, which are in fel- 
lowship with the Scotch Presbyterians. 

This denomination began its organized existence in America about 
the year 1700, and is the offspring of the church of Scotland. Its first 
ministers were Rev. Francis McKemie, and the Rev. John Hampton, 
who labored in Virginia. 

The first church of this order was organized in Philadelphia, 1703 ; 
the first presbytery, 1704, and the first synod in 1716. Since that 
time, they have steadily increased, and their number in 1840 was 
ninety-six presbyteries, twelve hundred and thirty-two ministers, 
eighteen hundred and twenty-three churches, and one hundred and 
fifty-two thousand four hundred and fifty-one communicants. 

The Presbyterians are found chiefly in the Middle, Western, and 
Southern States. The number of people attached to this form of church 
government in the United States, is supposed to exceed two millions. 

Education. — Within the bounds of the church there are thirteen 
theological seminaries, three of which are under the care of the General 
Assembly. They have a board of education, which has about four 
hundred young men in training for the ministry. 

The Calvinistic publications announce their sentiments. 

In 1837, a division arose in the Presbyterian church, into Old and 
New Schools, in consequence of variant views of doctrine and disci- 
pline. The friends of the New School were exscinded, or cut off, from 
the old church, but still claim to be the General Assembly of the Pres- 
byterian church. Unfortunately, the difficulty is not settled ; we can- 
not, therefore, give the strength of the parties. 

OTHER PRESBYTERIAN COMMUNITIES. 

The Associate Presbyterians have about one hundred ministers, one 
hundred and ninety congregations, and twenty thousand communi- 
cants. They are principally found south and west of the Hudson 
River. 

The Reformed Presbyterians, or Covenanters, are located principally 
in Ohio. They have about thirty ministers, fifty congregations, and 
four thousand communicants. 



324 



STATISTICS OF CHURCHES. 



The Associate Reformed have about one hundred and twenty-five 
ministers, more than two hundred congregations, and about fifteen 
thousand communicants. They are located principally in Pennsyl- 
vania. 



REFORMED DUTCH CHURCH. 

This church comprises one general synod, and two particular 
synods ; one at New York, and another at Albany. The two synods 
comprise eighteen classes, about two hundred ministers, two hundred 
churches, twenty-seven thousand communicants, and a population of 
about one hundred and thirty thousand. This denomination of Chris- 
tians is found almost entirely in the first settlements in the states of 
New York, New Jersey, and Pennsylvania. 

The Christian Intelligencer, published at New York, advocates the 
principles of this church. 



ROMAN CATHOLICS. 

This denomination is spread over every section of the United States 
and the British Provinces. They form, it is stated, more than three 
fourths of the population of the Canadas. They are also found in large 
numbers in the Provinces of Nova Scotia and New Brunswick. In 
this Union, they are most numerous in the Middle States ; but in con- 
sequence of the great influx of this people into North America, and 
their frequent change of location, it is utterly impossible to state their 
numbers, in each state, with any degree of accuracy. Their number 
in the United States is variously stated from five hundred thousand to 
one million five hundred thousand. Their number, probably, is not 
less than eight hundred thousand, nor more than one million two 
hundred thousand. The population of Canada, in 1840, was at least 
one million. 



The first Roman Catholics that came to this country were from 
England, under Lord Baltimore, a Catholic nobleman, in 1634. They 
settled the state of Maryland ; and, much to their honor, while some 
of the Protestant provinces were persecuting all those who differed 
from them on religious subjects, the Catholic Marylanders protected 
all sects that were moral and civil in their deportment. 

We copy from the " Metropolitan Catholic Almanac and Laity's 
Directory for 1841" the following statistical table : — 



STATISTICS OF CHURCHES. 



325 



Statistics of the Catholic Church in the United States. 





p 


at 


j£ 


If 


3 

«2 


5 1 


f'ffn 


■J: i 


•c 


_ 5 j. 


t-, - 


Diocese. 


— 2 

o 


5~ 


3-2 


11 


E ~ 


So- 




i, 'EJD 


£ 


P 


3 3 
'c-3 


Baltimore, . . . 


68 


38 


31 


4 


52 


5 


633 


5 


9 


530 


21 


Richmond, . . 


7 


6 


1 

















3 


100 


4 


Philadelphia, . 


91 


57 


2 


I 


22 


2 


60 





1 


30 


6 


New York, . . 


64 


65 


1 


1 


14 


1 


.... 





2 


120 


14 


Boston, 


30 


31 











1 


60 


1 


1 


.... 


1 


Detroit, 


25 


17 


1 








1 




1 


1 




2 


Cincinnati,. . . 


38 


34 


2 


1 


.... 


1 


.... 


2 


2 


70 


a 


Vincennes, .. 


27 


25 


5 


1 


9 


1 


50 


1 


1 


50 


2 


Du Buque,. . . 


5 


8 











1 







1 






St. Louis,. . . . 


56 


50 


23 


2 


30 


3 


320 


10 


10 


640 


8 


Bardstown, . . 


40 


26 


25 


1 




3 


300 


3 


10 


528 


2 


Nashville, . . . 


1 


6 





1 


2 


1 
















New Orleans, 


38 


39 


11 


1 


9 


1 


ioo 


4 


4 


526 


5 


Natchez, 

Mobile, 


i 


*•> 























7 


12 


7 






2 


70 


2 


2 


60 


1 


Charleston, . . 


14 


20 





4 


6 


1 




2 


2 


128 


4 




512 


436 


109 


17 


144 


24 


1593 


31 


49 


2782 


72 



The sacred college of cardinals has fifty-seven members. The total 
number is seventy. 

There are twelve patriarchs in the Christian world. The archbish- 
ops and bishops amount to six hundred and seventy-one. The vicars 
apostolic in different countries are fifty-seven in number, besides 
whom there are thirty-eight coadjutor-bishops, making the grand total 
of the Catholic episcopacy amount to seven hundred and sixty-six 
bishops. 

Catholic Periodicals. — The United Slates Catholic Miscellany^ 
published weekly in Charleston, S. C. ; the Catholic Telegraph, pub- 
lished weekly in Cincinnati, Ohio; the Catholic Herald, published 
weekly in Philadelphia; the Catholic Advocate, published weekly in 
Bardstown, Ky. ; Der Wahrheit' s Freund, (German paper,) published 
weekly in Cincinnati, Ohio; the New York Catholic Register, pub- 
lished weekly in the city of New York ; Ordo divini Officii recitandi, 
Missaque celcbrandm, juxta Rubricas Breviarii ac Missalis Romani, 
published annually in Baltimore ; the Young Catholic s Magazine, 
enlarged series, published on the first of each month, in New York. 



At the time of the reformation, 1517, papal power, or the power of 

the pope of Rome, had acquired so great a spiritual dominion over the 

minds and consciences of men, that all Europe submitted to it with 

implicit obedience. At the present day, the Roman Catholic religion 

28 



326 



STATISTICS OF CHURCHES. 



prevails, more or less, in every country in Christendom. Its population 
is stated to exceed eighty millions. It is the established religion of 
Austria, France, Portugal, and Spain, and of thirteen other states in 
Europe. 





POPES OF ROME .* 


A.D. 




A.D. 




33. 


St. Peter, martyred. 


259. 


Dionysius. 


66. 


St. Linus, martyred. 


269. 


Felix I. 


67. 


St. Clement, abdicated. 


274. 


Eutychianus. 


77. 


St. Cletus, martyred. 


283. 


Caius. 


83. 


St. Anaclitus. 


295. 


Marcellinus, martyred. 


26. 


St. Evaristus, coadjutor to 


304. 


Marcellus I., martyred. 




the former, martyred. 


310. 


Eusebius, martyred. 


108. 


St. Alexander I., mar- 


310. 


Melchiades, coadjutor to 




tyred. 




the former. 


117. 


St. Sixtus I., martyred. 


314. 


Sylvester. 


127. 


Telesphorus, martyred. 


336. 


Marcus. 


138. 


Hygenus, martyred. The 


337. 


Julius I. 




first called pope. 


352. 


Liberius, banished. 


142. 


Pius I., martyred. 


356. 


Felix II., antipope. 


150. 


Anicetus, martyred. 


358. 


Liberius, again, abdicated. 


162. 


Soter. 


358. 


Felix became legal pope, 


171. 


Eleutherius, martyred. 




but was killed by Li- 


185. 


Victor I., martyred. 




berius. 


197. 


Zephyrinus, martyred. 


359. 


Liberius, again. 


217. 


Calixtus I., martyred. 


366. 


Damasius. 


222. 


Urban I., martyred. 


385. 


Siricius. 


230. 


Pontianus, martyred. 


399. 


Anastasius. 


235. 


Anterus, martyred. 


401. 


Innocent I. 


236. 


Fabian, martyred. 


417. 


Zosimus. 


236. 


Novatianus, antipope. 


418. 


Boniface I. 


250. 


Cornelius, beheaded. 


422. 


Celestinus I. 


252. 


Lucius I., martyred. 


432. 


Sixtus III. 


254. 


Stepben I., martyred. 


440. 


Leo I., the Great. 


257. 


Sixtus II., coadjutor to the 


461. 


Hilary. 




former, martyred. 


468. 


Sim pi ictus. 



* The reader will perceive some difference in the dates, and also in the spelling, 
between this list and the list of Bishops, p. 315. This difference arises from the fol- 
lowing of different authorities in the chronology and spelling by the compilers of the 
two lists. It will be seen that they agree in the order of succession, with one or two 
exceptions. The fourth and fifth names in this list are generally considered as the 
same individual, and the best authorities place him before Clement. The other apparent 
differences in the succession are caused by the inserting in this list of the names of all 
who were in the see of Rome at any time j while in the other, those who were not 
lawful bishops of Rome are omitted. 




STATISTICS OF CHURCHES. 



327 



A.D. 






A.D. 




483. 


Felix III. 




687. 


Sergius. 


492. 


Gelasius. 




701. 


John VI. 


496. 


Anastasius II. 




705. 


John VII. 


498. 


Symmachus. 




708. 


Sisinnius. 


514. 


Hormisdas. 




708. 


Constantine. 


523. 


John I., died in 


prison at 


715. 


Gregory II. 




Ravenna. 




731. 


Gregory III. 


526. 


Felix IV. 




741. 


Zacharias. 


530. 


Boniface II. 




752. 


Stephen II., governed on- 


533. 


John II. 






ly four days. 


535. 


Agapetus. 




752. 


Stephen III. 


536. 


Sylvester) he was made 


757. 


Paul I, 




prisoner by 


the anti- 


763. 


Stephen IV. 




pope Vigilius 


, who en- 


772. 


Adrian I. 




joyed the papacy. 


795. 


Leo III. 


538. 


Vigilius, banished, and 


816. 


Stephen V, 




restored. 




817. 


Paschal I. 


555. 


Pelagius I. 




824. 


Eugenius II. 


560. 


John III. 




827. 


Valentin us. 


574. 


Benedict L 




828. 


Gregory IV. 


578. 


Pelagius II. 




844. 


Sergius II. 


590. 


Gregory the Great. 


847. 


Leo IV. 


604. 


Sabiamus. 




855. 


Benedict III. 


606. 


Boniface III. 




858. 


Nicholas I. 


608. 


Boniface IV. 




867. 


Adrian II. 


€15. 


Deusdedit. 




872. 


John VIII. 


618. 


Boniface V. 




882. 


Martin II. 


624. 


Honorius I. 




883. 


Adrian III. 


€40. 


Severinus. 




885. 


Stephen VI. 


€40. 


John IV. 




891. 


Formosus. 


€42. 


Theodorus. 




896. 


Boniface VI. 


€49. 


Martin I., starved to death. 


897. 


Romanus, antipope. 


€54. 


Eugenius I. 




897. 


Stephen VII. 


€57. 


Vitalianus. 




898. 


Theodorus II., governed 


€72. 


Adeodatus. 






twenty-two days. 


676. 


Donus. 




898. 


John IX. 


€79. 


Agatho. 




900. 


Benedict IV. 


€82. 


Leo II. 




904. 


Leo V., killed by Chri3- 


€84. 


Benedict II. 






tiphilus. 


€85. 


John V. 




905. 


Sergius III. 


€86. 


Conon. 




913. 


Anastasius III. 


686. 


Theodore and Pascan, an- 


914. 


Laudo. 




tipopes. 




915. 


John X., was stifled. 



328 



STATISTICS OF CHURCHES. 



A. I). 




A.D. 


928. 


Leo VI. 


1118. 


929. 


Stephen VIII. 


1119. 


931. 


John XI. 


1124. 


936. 


Leo VII. 


1130. 


939. 


Stephen IX. 


1143. 


943. 


Martin III. 


1144. 


946. 


Agapetus II. 


1145. 


956. 


John XII. 


1153. 


963. 


Leo VIII., turned out. 




964. 


Benedict V., banished. 


1154. 


964. 


Leo VIII. 




965. 


Benedict V., again. 


1159. 


965. 


John XIII. 


1181. 


972. 


Benedict VI. 


1185. 


974. 


Domus. 


1187. 


975. 


Benedict VII. 


1187. 


975. 


Boniface VII. 


1191. 


984. 


John XIV. 


1198. 


985. 


John XV., died before 


1216. 




consecration. 


1227. 


986. 


John XVI. 


1241. 


996. 


Gregory V. 


1243. 


999. 


Silvester II. 


1254. 


1003. 


John XVI. 


1261. 


1004. 


John XVII. 


1265. 


1009. 


Sergius VI. 


1271. 


1012. 


Benedict VIII. 


1276. 


1024. 


John XVIII. 


1276. 


1033. 


Benedict IX., deposed. 


1276. 


1045. 


Gregory VI. 




1046. 


Clement II. 


1276. 


1047. 


Benedict IX., again, ab- 
dicated. 




1048. 


Damasius II. 


1277. 


1049. 


Leo IX. 


1281. 


1055. 


Victor II. 


1285. 


1057. 


Stephen X. 


1288. 


1058. 


Nicholas II. 


1294. 


1061. 


Alexander II. 


1294. 


1073. 


Gregory VII. 


1303. 


1086. 


Victor III., poisoned. 


1305. 


1088. 


Urban II. 


1316. 


1099. 


Paschal II. 


1334. 



Gelasius II. 
Calixtus II. 
Honorius II. 
Innocent II. 
Caelestine II. 
Lucius II. 
Eugenius III. 
Anastasius IV., a short 

time. 
Adrian IV., choked by a 

fly as he was drinking. 
Alexander III. 
Lucius III. 
Urban III. 
Gregory VIII. 
Clement III. 
Caelestine III. 
Innocent III. 
Honorius III. 
Gregory IX. 
Caelestine IV. 
Innocent IV. 
Alexander IV. 
Urban IV. 
Clement IV. 
Gregory X. 
Innocent V. 
Adrian V. 
Vicedominus, died the 

next day. 
John XIX., killed by the 

fall of his chamber at 

Viterbium. 
Nicholas III. 
Martin IV. 
Honorius IV. 
Nicholas IV. 
Caslestine V. 
Boniface VIII. 
Benedict XI. 
Clement V. 
John XX. 
Benedict XII. 






STATISTICS OF CHURCHES. 



329 



A. D. 




A.D. 




1342. 


Clement VI. 


1590. 


Urban VII. 


1352. 


Innocent VI. 


159Q. 


Gregory XIV. 


1362. 


Urban V. 


1591. 


Innocent IX. 


1370. 


Gregory XI. 


1592. 


Clement VIII. 


1378. 


Urban VI. 


1605. 


Leo XI. 


1339. 


Boniface IX. 


1605. 


Paul V. 


1404. 


Innocent VII. 


1621. 


Gregory XV. 


1406. 


Gregory XII., deposed. 


1623. 


Urban VIII. 


1409. 


Alexander V. 


1644. 


Innocent X. 


1410. 


John XXI. 


1655. 


Alexander VII. 


1417. 


Martin V. 


1667. 


Clement IX. 


1431. 


Eugenius IV. 


1670. 


Clement X. 


1455. 


Calixtus III. 


1676. 


Innocent XI. 


1458. 


Pius II. 


1689. 


Alexander VIII. 


1464. 


Paul II. 


1691. 


Innocent XII. 


1476. 


Sixtus IV. 


1700. 


Clement XI. 


1484. 


Innocent VIII. 


1721. 


Innocent XIII. 


1492. 


Alexander VI. 


1724. 


Benedict XIII. 


1503. 


Pius III. 


1730. 


Clement XII. 


1503. 


Julius II. 


1740. 


Benedict XIV. 


1513. 


LeoX. 


1758. 


Clement XIII. 


1522. 


Adrian VI. 


1769. 


Clement XIV., poisoned. 


1523. 


Clement VII. 


1775. 


Pius VI., February 14. 


1534. 


Paul III. 


1800. 


Cardinal Chiaramonte, 


1550. 


J alius III. 




elected at Venice, as 


1555. 


Marcellus II. 




Pius VII., March 13. 


1555. 


Paul IV. 


1823. 


Annibal della Genga, 


1559. 


Pius IV. 




Leo XII., Sept. 28. 


1566. 


Pius V. 


1831. 


Cardinal Mauro Capel- 


1572. 


Gregory XIII. 




lari, as Gregory XVI., 


1585. 


Sixtus V. 




Feb. 2. 



The title of pope was originally given to all bishops. It was first 
adopted by Hygenus, A.D. 138; and Pope Boniface III. procured 
Phocas, emperor of the East, to confine it to the prelates of Rome, 606. 
By the connivance of Phocas, also, the pope's supremacy over the 
Christian church was established. The custom of kissing the pope's 
toe was introduced in 708. The first sovereign act of the popes of 
Rome was by Adrian I., who caused money to be coined with his name, 
780. Sergius II. was the first pope who changed his name, on his 
election, in 844. The first pope who kept an army was Leo IX., 1054. 
Gregory VII. obliged Henry IV., emperor of Germany, to stand three 
days, in the depth of winter, barefooted, at his castle gate, to implore 
his pardon, 1077. The pope's authority was firmly fixed in England 
28* 



330 STATISTICS OF CHURCHES, 

1079. Appeals from English tribunals to the pope were introduced 
1154. Henry II. of England held the stirrup for Pope Alexander III. 
to mount his horse, 1161, and also for Becket, 1170. " When Louis, 
king of France, and Henry II. of England, met Pope Alexander III. 
at the castle of Torci, on the Loire, they both dismounted to receive 
him, and, holding each of them one of the reins of his bridle, walked 
on foot by his side, and conducted him in that submissive manner into 
the castle." Pope Adrian IV. was the only Englishman that ever ob- 
tained the tiara. His arrogance was such, that he obliged Frederick I. 
to prostrate himself before him, kiss his foot, hold his stirrup, and lead 
the white palfrey on which he rode. Celestine III. kicked the em- 
peror Henry VI. 's crown off his head while kneeling, to show his pre- 
rogative of making and unmaking kings, 1191. The pope collected 
the tenths of the whole kingdom of England, 12.26. Appeals to Rome 
from England were abolished 1533. The words "Lord Pope" were 
struck out of all English books 1541. The papal authority declined 
about 1600. Kissing the pope's toe, and other ceremonies, were abol- 
ished by Clement XIV., 1773. The pope became destitute of all 
political influence in Europe, 1787. Pius VI. was burnt in effigy at 
Paris, 1791. He made submission to the French republic, 1796, was 
expelled from Rome, and deposed, February 22, 1798, and died at 
Valence, August 19, 1799. Pius VII. was elected in exile, March 13, 
1800; he crowned Napoleon, December 2, 1804 ; was dethroned May 
1 3, 1809 ; remained a prisoner at Fontainebleau till Napoleon's over- 
throw ; and was restored May 24, 1814. 



SWEDENBORGIANS. 

Believers in the doctrines of Swedenborg are found in all the states 
in the Union. In Maine, New Hampshire, Massachusetts, Rhode Island, 
New York, Pennsylvania, Maryland, Virginia, and Ohio, are eight or- 
daining ministers, ten priests and teaching ministers, fifteen licentiates, 
and between thirty and forty societies. There are between two and 
three hundred towns or places in the United States where the doctrines 
of the New Jerusalem church are received by some portion of the people. 

The number of Swedenborgians in the United States is about five 
thousand. The societies of this class of Christians in England are 
more numerous than in the United States. In Sweden they are quite 
numerous. 

Periodicals. — The Neic Jerusalem Magazine is issued monthly at 
Boston, Mass.; the Precursor is issued monthly at Cincinnati, Ohio; 
the JYetc Churchman is issued quarterly at Philadelphia. 



STATISTICS OF CHURCHES. 331 



UNITARIANS. 

Of this denomination, there are about three hundred churches and 
congregations in the United States, and near that number of ministers. 
In the city of Boston it is one of the most numerous and influential 
classes of Christians, having eighteen societies, most of which are large 
and nourishing. In the Middle, Southern, and Western States their 
congregations are fewer, but gradually multiplying. 

Periodicals. — The Christian Examine?', the Monthly Miscellany, and 
the Christian Register, are published in Boston, Mass. 

A favorite project of Christian philanthropy with the Unitarians 
has been the "ministry to the poor" in large cities and towns. They 
have established such an institution in Boston, New York, Cincinnati, 
Louisville, Providence, and elsewhere. In Boston, three large and 
commodious chapels have been erected, and three ministers constantly 
employed, by the aid of funds obtained from individual donors and 
annual subscriptions from associations in the several churches of the 
denomination 



UN1VERSALISTS. 

There are, in the United States and Territories, one United States 
Convention, one United States Universalist Historical Society, twelve 
State Conventions, fifty-nine Associations, eight hundred and seventy- 
five societies, five hundred and fifty meeting-houses, and five hun- 
dred and forty preachers. Besides these, there are twenty-one peri- 
odicals published by the order, and twenty new books have been 
published within the year, besides reprints. There are also five schools 
in the patronage of the denomination. There is an Educational Asso- 
ciation in Maine, a Sunday School Association in Massachusetts, a 
Publishing Association in Pennsylvania, a public library of fifteen 
hundred volumes in Ohio, and two Book Associations in Indiana and 
Illinois. 

By adding the numbers of societies, etc., in the British Provinces, to 
those in the United States, there are, at present, the grand total of one 
General Convention, twelve State Conventions, fifty-five Associations, 
eight hundred and ninety-five societies, five hundred and fifty-six 
meeting-houses, and five hundred and forty-six preachers. 

Periodicals. — Gospel Banner and Christian Pilot, Augusta, Me.; 
Eastern Rose-Bud, Portland, Me. ; Universalist and Family Visitor, 



332 STATISTICS OF CHURCHES. 

Contoocookville, N. H. ; Universalist Watchman, Montpelier, Vt. ; 
Trumpet and Univcrsalist Magazine, Boston, Mass. ; Christian Free- 
man and Family Visitor, Boston, Mass. ; Universalist and Ladies' 
Repository, Boston, Mass. ; Light of Zion, and Sabbath School Con- 
tributor, Boston, Mass. ; Star and Palladium, Lowell, Mass. ; Gospel 
Messenger, Providence, R. I. ; Universalist, Middletown, Ct. ; New 
York Christian Messenger, New York city ; Universalist Union, New 
York city ; Evangelical Magazine and Gospel Advocate, Utica, N. Y. ; 
Western Luminary, Rochester, N. Y. ; The Nazarene, Philadelphia, Pa. ; 
Christian Warrior, Richmond, Va. ; Southern Universalist, Columbus, 
Ga. ; Star in the West, Cincinnati, Ohio ; Christian Teacher, Lafayette, 
Xnd. ; Better Covenant, Rockford, 111. 



333 



MISSIONARY STATISTICS. 



We have been much assisted in our missionary statistics by the 
kindness of the secretaries of the several Missionary Boards, and by 
permission of the proprietor, Mr. F. Rand, for the use of his valuable 
Missionary Chart, prepared with great care, in 1840, by the Reverend 
Messrs. Jefferson Hascall and Daniel Wise. 

Those of the Congregationalists, Baptists, Methodists, and Episco- 
palians, are brought down to 1841, and are quite accurate; but the 
efforts of some of the other denominations in this great and glorious 
cause are not fully stated, as some of the items have not been reported. 



FIRST PROTESTANT MISSIONS. 

The first Protestant mission on record was undertaken in 1559, by 
Michael, who was sent into Lapland by Gustavus Vasa, king of 
Sweden. 

John Eliot commenced the first mission to the Indians at JYonan- 
tum, now Newton, Massachusetts, in 1646. This mission gave rise to 
a society in England for the propagation of the gospel in New Eng- 
land, and to the formation of several other missionary stations; so that, 
in 1696, there were thirty Indian churches in New England. 

In 1705, Messrs. Ziegenbalg and Plutcho, under the auspices of 
Frederick IV., king of Denmark, commenced a mission at Tranquebar, 
in South Hindoostan, which was very successful. Its fruits continue 
to the present time. 

In 1728, a mission was begun by Schultze, at Madras, under the patron- 
age of the Christian Knowledge Society. In the following thirty-three 
years, fourteen hundred and seventy converts united with the church. 



MORAVIAN MISSIONS. 

The Moravians trace their origin to the ninth century, when the 
king of Moravia united with the Greek church. 
West Indian Mission.— -The Moravians commenced their mission 



334 MISSIONARY STATISTICS. 

on the Island of St. Thomas in 1732. Its commencement was occa- 
sioned by a conversation between a negro, named Anthony, and some 
servants of Count Zinzendorf. The negro said he had a sister at St. 
Thomas, who was deeply anxious to be instructed about religion. 
This remark was repeated to one of "the brethren" named Leonard 
Dober. He determined to visit St. Thomas, "even," as he said, "if 
he were obliged to sell himself for a slave to effect his purpose." Do- 
ber went ; and though, for a time, little good was effected, yet, in 1736, 
the Lord poured out his spirit, and many of the slaves were awakened. 
There are now two stations on this island. 

In 1734, they began their mission on the Island of St. Croix. It was 
soon abandoned, but was reestablished in 1740. In 1754, missions 
were commenced on the Islands of St. Jan and Jamaica; in 1756, at 
Antigua ; in 1765, at Barbadoes ; in 1777, at St. Christopher's ; and at 
Tobago in 1790. 

Greenland Mission. — This was commenced in 1733, at New 
Herrnhut, or Lusatia, by Matthew and Christian Stach, when the con- 
gregation of the brethren at home amounted to but six hundred mem- 
bers. They persevered through cold, hunger, and discouragement, 
though for five years they had no conversions. Greenland is now a 
Christian country. 

North American Indian Missions. — These were begun in Geor- 
gia, 1735, among the Creeks, at the instigation of Count Zinzendorf. 
It was followed by numerous other stations, many of which have since 
become extinct. 

• South American Missions. — Surinam, a Dutch settlement in Gui- 
ana, was the scene of their first operations here, about 1735 or 1738. 
They began on the invitation of a planter. Several other settlements 
were attempted, but were subsequently abandoned, for various causes. 
In 1767, they commenced a prosperous station at Paramaribo. 

Labrador Missions. — Supposing that a natural affinity subsisted 
between this people and the Greenlanders, the brethren commenced 
their labors here in 1752. This attempt failed ; but, in 1770, a settle- 
ment was effected at Nain, by the agency of Messrs. Haven, Drachart, 
and Jensen. 

South African Mission. — George Schmidt was the father of this 
mission. He commenced it in 1737; but it was afterwards abandoned 
for about fifty years, until, in 1792, a permanent settlement was effect- 
ed at Gnadenthal, one hundred and thirty-five miles east of Cape 
Town. 

Note. — The brethren have also had missions, at different periods, 
in Asiatic Russia, Egypt, Persia, Lapland, Guinea, Algiers, Ceylon, 
and the Nicobar Islands ; all of which, for various causes, have been 
abandoned. 



MISSIONARY STATISTICS. 335 

SUMMARY. 

In the year 1840, the Moravians had. in the afore-mentioned places, 
and in South Africa, forty-seven stations and out-stations, one hun- 
dred and ninety-seven missionaries and assistants, seventeen thousand 
seven hundred and three communicants, and fifty-seven thousand two 
hundred and fifty-five souls under their care. 



LONDON MISSIONARY SOCIETY. 

The extensive and splendid missions of this board originated with 
the Rev. David Bogue, while on a visit to London. From his sugges- 
tions, the society was formed, in 1795, by several ministers of various 
denominations. 

South Sea Islands. — The society commenced their labors among 
these isles by sending out thirty-six missionaries, in 1796, who arrived 
safely, and commenced their duties at Otaheite, Tongataboo, and St. 
Christina, in March, 1797. Subsequently, they spread their influence 
over nearly all the islands of the Pacific Ocean. These missions have 
been eminently successful. 

New South Wales. — This mission was begun by the labors of 
Mr. Threlkeld, in 1826, in Bahtabee, on Lake Macquaire. 

South African Missions. — The success of the missions in the 
islands of the Pacific and South Seas, turned their attention to this 
dark land. Dr. Vanderkemp, who was their first laborer, began his 
labors on the River Keis Kamma, in Caffraria, in 1799. In 1801, he 
removed to Graff Reinet, and preached to the Hottentots in that vi- 
cinity. These missions afterwards spread very widely among the 
Caffres and Hottentots. 

East Indian Missions. — The society's missions in this most inter- 
esting quarter of the globe were commenced at Calcutta and Chinsura, 
by the Rev. Mr. Forsyth, in 1798. Subsequently, their stations spread 
over Northern and Peninsular India, India beyond the Ganges, into 
China, Siam, and some of the Asiatic Isles. 

Guiana and West Indies. — At the request of a pious Dutch 
planter, Mr. Wray was sent to Demerara, in Guiana, in 1807. This 
was the beginning of the society's operations in South America. 

Other Missions. — Beside these, are the European and Mediterra- 
nean islands missions, which, though of recent dale, are promising in 
their aspects. 

Education. — This society has several presses distributed over the 
vast field occupied by their agents, by means of which millions of 
pages are annually scattered among the people. They publish tracts, 



336 MISSIONARY STATISTICS. 

parts of the Scriptures, &c. &c. They have also upwards of four 
hundred native assistants, which are not mentioned in the following 
summary. 

SUMMARY. 
From the best accounts we can obtain, this society had, in 1840, 
in Asia, the South Sea Islands, Africa, Guiana, and in Europe, 
about five hundred and fifty missionary stations and out-stations, one 
hundred and sixty-four missionaries, five thousand communicants, and 
about twenty-five thousand scholars. 



AMERICAN BOARD OF FOREIGN MISSIONS. 

Missions in Asia. — The news of the success of English mission- 
ary enterprise, seconded by the zeal and influence of S. J. Mills, origi- 
nated the germ of the invaluable labors of this board, which was 
organized in 1810. Their first missions were in Asia. Bombay was 
the scene of their first labors, in the year 1813, and Messrs. Nott, New- 
ell, and Hall, their first missionaries. From Bombay they extended 
their influence to Ceylon, in 1816; to China, and South-eastern Asia, 
and to Siam, in 1830. 

Mediterranean Missions. — These missions were begun by send- 
ing out Messrs. Parsons and Fisk on a voyage of research. The first 
station occupied was Beyroot, in Syria, in 1823. To this, stations at 
Malta, in Greece, at Constantinople, &c, have been added. 

Missions at the Sandwich Islands. — A special providence 
marked the commencement of these missions. Two boys, named 
Obookiah and Hopu, were, at their own request, brought to America. 
This gave rise to a train of interesting circumstances, which led to the 
commencement of the mission, in 18*20, by Messrs. Bingham, Thurs- 
ton, and others. Vast success has attended this mission, especially 
of late. 

North American Indian Missions. — These were commenced in 
1816, among the Cherokees, by the Rev. C. Kingsbury. The Choc- 
taws, the Chickasaws, the Osages, and other tribes, have since shared 
the labors of the board. The late unhappy removal of the Cherokee 
nation has done much towards the prostration of missionary success 
among that interesting but deeply-injured tribe. 

Missions in Africa. — The efforts of the board in this quarter of 
the globe are of recent date. Only seven years have elapsed since their 
commencement. Some native towns on the western coast, and a nu- 
merous aboriginal tribe called the Zulus, on the south-east shore, are 
the chief objects of their labors at present. This field is considered very 



MISSIONARY STATISTICS. 337 

promising, and it is confidently believed that its occupation will be one 
effectual aid in the great work of regenerating that darkened, enslaved, 
and degraded continent. 

In 1841, this board had missions to the Zulus in South Africa, the 
Grebos in West Africa, to Greece, to Turkey, Syria, the Nestorians 
of Persia, the Independent Nestorians, the Persian Mahometans, to the 
Mahrattas in Western India, to Madras and Madura in Southern India, 
to Ceylon, Siam, China Singapore, Borneo, and to the Sandwich Islands. 

They have missions to the Cherokee Indians, the Choctaws, Paw- 
nees, to the Oregon Indians, the Sioux, Ojibwas, Stockbridge Indians, 
New York Indians, and to the Abenaquis. 

SUMMARY OP FOREIGN MISSIONS. 

The number of missions in this department is seventeen ; of sta- 
tions, sixty-one ; of ordained missionaries, one hundred and eleven, 
five of whom are also physicians; of physicians, seven ; of teachers, 
eight; of secular superintendents, two; of printers, eleven; of book- 
binders, one; of female helpers, married and unmarried, one hundred 
and thirty-nine; — making a total of laborers beyond sea from this 
country of two hundred and eighty. To these add four native 
preachers, and one hundred and thirty-five other native helpers, 
and the number of laborers who are employed and supported by the 
board in the missions beyond sea, is four hundred and nineteen, 

SUMMARY OF INDIAN MISSIONS, 

Among the Indian nations, there are twenty-five stations ; twenty- 
five missionaries, two of whom are physicians ; two other physicians ; 
five teachers ; ten other male, and fifty-nine female, assistant mission- 
aries ; three native preachers ; and three other native assistants ; — to- 
tal, one hundred and seven. 

GENERAL SUMMARY. 

The number of the missions in 1841 was twenty-six; stations, eighty- 
five ; and ordained missionaries, one hundred and thirty-six, ten of whom 
were physicians. There were nine physicians not preachers, thirteen 
teachers, twelve printers and bookbinders, and twelve other male and 
one hundred and ninety-eight female assistant missionaries. The 
whole number of laborers from this country was three hundred and 
eighty-one, or sixteen more than were reported in 1840. To these we 
must add seven native preachers, and one hundred and thirty-eight 
native helpers, which made the whole number five hundred and twen- 
ty-six, thirty-nine more than in 1840. Nine ordained missionaries, 
three male and seventeen female assistant missionaries, have been 
sent forth during the year. 

The number of mission churches was fifty-nine, containing nineteen 
29 



338 MISSIONARY STATISTICS. 

thousand eight hundred and forty-two members, of whom four thou- 
sand three hundred and fifty were received the year before. 

There were fifteen printing establishments, twenty-nine presses, 
five type-found eries, and fifty founts of type in the native languages. 
The printing for the year was about fifty million pages; the amount of 
printing from the beginning is about two hundred and ninety million 
pages. Twenty-four thousand copies of the Missionary Herald are 
now published monthly, and sixty-five thousand copies of the Day- 
spring, a monthly paper, are also issued. 

Seven of the thirty-four boarding-schools have received the name of 
seminaries, and these contain four hundred and ninety-nine boys ; the 
other twenty-seven contain two hundred and fifty three boys and three 
hundred and seventy-eight girls ; — making a total of boarding schol- 
ars of one thousand one hundred and thirty. The number of free 
schools was four hundred and ninety, containing about twenty-three 
thousand pupils. 

The receipts have been two hundred and thirty-five thousand one 
hundred and eighty-nine dollars, and the expenditures two hundred 
and sixty eight thousand, nine hundred and fifteen dollars. 



PRESBYTERIAN BOARD OF FOREIGN MISSIONS. 

Until within a few years, this body of Christians united with the 
American board in their operations among the heathen. A distinct 
society, under the name of the Western Foreign Missionary Society, was 
formed in 1831, by the synod of Pittsburg, which was merged into the 
present board in 1837. 

Three of the missions of the board were begun by this society, name- 
ly, the Western Africa, the Hindoostan, and Iowa and Sac missions. 

This board is intending to reiinforce its missions, and to occupy 
several new stations, as soon as the requisite arrangements can be 
made. Its main efforts will be directed towards Hindoostan, where it 
has now two presses in active cooperation with its missionaries. This 
denomination of Christians have the following missions: — Iowa 
and Sac Indians; Chippewa and Ottawa Indians; Texas; Western 
Africa, Kroos ; Chinese , Singapore ; Siam ; Northern India, Lodiana ; 
Allahabad, Furrukhabad. 

SUMMARY. 

This church has now under her care in the foreign field, fifty-seven 
laborers sent from her own bosom, twenty-three of whom are ministers 
of the gospel ; besides eight native assistants, some of them men of 
learning, all of them hopefully pious, and in different stages of prep- 



MISSIONARY STATISTICS. 339 

aration and trial for the missionary work among their own benighted 
people. Through the mission stations occupied by these brethren, 
the church is brought in direct contact with five different heathen 
nations, containing two thirds of the whole human race. Annual ex- 
penditure ; about sixty-five thousand dollars. 

The Presbyterian Domestic Board of Missions employs or aids two 
hundred and sixty missionaries and agents, who have under their charge 
about twenty thousand communicants, and twenty thousand Sabbath 
school scholars. Annual disbursements about thirty-five thousand 
dollars. 



ENGLISH BAPTIST MISSIONARY SOCIETY. 

East Indies. — A mission was commenced at Serampore in 1793. 
The English Baptists were just awakening to a sense of their responsi- 
bility for the conversion of the world, when Dr. Thomas arrived in 
London, to solicit missionary aid for Hindoostan. The society took 
him under their patronage, and sent him back in company with Dr« 
Gary. After laboring successfully in various places, in 1800 Dr. Cary 
removed to Serampore, which thenceforward became a central station. 

West Indian Missions. — In 1814, a mulatto preacher, named 
Baker, requested this society to send a missionary to Jamaica. In 
compliance with this request, Mr. I. Rowe was sent out, who, after 
laboring with pleasing success, died ; and, in 1815, the society sent out 
Mr. Compere and assistants, who established a mission in Kingston. 
This was the origin of the Baptist missions in the West Indies. 

South American Mission. — On a representation to the society, 
that much good might be done among the negro population and the 
Indians in and around Honduras, in the Bay of Mexico, the society, in 
182*2, sent out Mr. J. Bourne, who succeeded in establishing a church 
and congregation. 

Solth African Mission. — In 1831, Rev. W. Davies was sent, to 
Graham's Town, at the urgent solicitation of some Baptists, resident 
at that place. 

SUMMARY. 

This society have, in Asia, the Asiatic Islands, West Indies, South 
America, and South Africa, one hundred and twenty-nine stations and 
out-stations, one hundred and thirty-four missionaries and assistants, 
twenty-two thousand four hundred and eighty-eight communicants, 
and seventeen thousand seven hundred and thirty-five scholars. This 
statement does not contain the full amount of their labors to the 
present year. 



340 MISSIONARY STATISTICS. 



AMERICAN BAPTIST BOARD OF FOREIGN MISSIONS. 

Missions in Asia. — Rev. A. Judson may be said to be the father 
of Baptist missions in this country, and, indeed, of the missionary 
labors of this society. It was his conversion to the principles of the 
Baptists, while a missionary of the American board in India, that 
roused them to action. He commenced his labors under discouraging 
circumstances, at Rangoon, in the Burman empire, 1813. Since then, 
the operations of this board have become very extensive, embracing 
immense portions of the Burman empire, Siam, &c. Asia is their 
principal mission field, and they have laid sure foundations for the 
evangelization of many parts of that benighted clime. 

Indian Missions. — An impression, made, no doubt, by divine 
influence, of the importance of missions to this people, led, in 1817, 
to the appointment of J. M. Peck and J. E. Welch to be missionaries 
to the North American Indians. J. M. Peck commenced their first 
Indian mission among the Cherokees in 1818. Many tribes are now 
embraced by the labors of the board, and although the progress of 
truth has been slow among the "red men," yet the board have cause 
to rejoice over their Indian missions. 

African Mission. — This mission was commenced by the offer of 
L. Cary and C. Teage, colored men, to become the messengers of 
the churches in this work. They commenced their duties, in 1821, at 
Liberia, where the board continues its efforts for the redemption of 
Africa, with some success, chiefly among the Bassas. 

European Missions. — These missions were commenced in 1832. 
Professor Chase was sent to explore the kingdom of France, and the 
Rev. J. C. Rostan commenced a course of evangelical demonstrations 
at Paris ; since which, Germany and Greece have shared the atten- 
tion of the board. These are missions of the first importance. 

GENERAL SUMMARY. 

This board have missions as follow: — In North America, to the 
Ojibwas, near Lake Superior; the Ottawas, in Michigan; Oneidas, in 
New York; Otoes, near the junction of Missouri and Platte Rivers; 
Shawanoes, including the Delawares, Putawatomies, and Western 
Ottawas, in the Indian Territory ; Cherokees, Creeks, and Choctaws, 
in the Indian Territory. In Europe, they have missions to France, 
Germany, Denmark, and Greece ; — to the Bassas, in West Africa ; — 
in Asia, to Burmah and the Karens; to Siam and China, Arracan, 
Asam, and to the Teloogoos. 

The number of Indian missions is eight; stations and out-stations, 
sixteen ; missionaries and assistant missionaries, twenty -eight ; native 
assistants, ten ; churches, sixteen ; baptisms reported the last year, 



MISSIONARY STATISTICS. 341 

two hundred and seventy-one ; present number of church members, 
one thousand three hundred and twenty-four ; schools, seven ; scholars, 
one hundred and ninety-two. 

The number of European missions is three ; stations and out-stations, 
twenty ; missionaries and assistant missionaries, seven ; native preach- 
ers and assistants, twenty-three ; churches, twenty-seven ; baptisms 
the past year, one hundred and eighty-seven ; church members, five 
hundred and fifty-eight. 

In the mission to West Africa there are two stations, five missiona- 
ries and assistant missionaries, one native assistant, two churches of 
twenty -five members, and two schools containing eighty-five scholars. 

The number of the Asiatic missions is eight; stations and out- 
stations, sixty-two; missionaries and assistant missionaries, fifty-nine ; 
native assistants, seventy -seven; churches, thirty-two; baptisms the 
past year, three hundred and seventeen ; church members, one thou- 
sand eight hundred and two ; schools, thirty-five ; scholars, five hun- 
dred and sixty. 

Grand total, twenty missions, one hundred stations and out-stations, 
ninety-nine missionaries and assistant missionaries, one hundred and 
eleven native preachers and assistants, seventy-seven churches, seven 
hundred and eighty baptisms the past year, more than three thousand 
seven hundred members of mission churches, forty-four schools, and 
eight hundred and seventy-seven scholars. 

The annual expenditure of the board is about eighty thousand dol- 
lars. 



FREE-WILL BAPTISTS. 

This flourishing class of Christians have not, until recently, directed 
their efforts to a foreign field. They now occupy one station in Orissa, 
where they have two missionaries with their ladies. Two other mis- 
sionaries are about being located, for which purpose funds are now 
provided. 



EPISCOPAL MISSIONS. 

The Church of England has been actively engaged in missionary 
operations since the year 1698, when the " Society for Promoting 
Christian Knowledge" was formed. In 1701, the "Society for the 
Propagation of the Gospel in Foreign Parts " was instituted. The 
"Church Missionary Society" was established in 1800. These socie- 
ties are still in active and vigorous operation. They have missions in 

29* 



342 MISSIONARY STATISTICS. 

every quarter or the globe, and their annual expenditures, for the prop- 
agation of the Gospel, amount to about one million three hundred and 
seventeen thousand three hundred and fifty-six dollars. 

The Episcopal Church in the United States established a Domestic 
and Foreign Missionary Society in 1820 ; and the General Convention 
of 1835 resolved, That the Church itself was the missionary society, 
and that every member of the Church, by baptism, was, of course, bound 
to support her missions. The missionary field was declared to be the 
world ; domestic missions being those established within the territory 
of the United States, and foreign missions those without that territory. 
At each triennial meeting of the General Convention, a Board of Mis- 
sions, consisting of about one hundred members, is selected from the 
different dioceses. This Board has the general supervision of all the 
missionary operations of the Church, and meets annually, or oftener, 
if necessary. 

There are two standing committees of this Board, — the Committee 
for Domestic Missions and the Committee fur Foreign Missions, to 
whom, during the recess of the Board, the care and management of the 
missions is confided. This Society now has under its charge one hun- 
dred and forty-five domestic, and twelve foreign stations, employing 
eighty-five domestic and eleven foreign missionaries, and also eighteen 
teachers and assistants in the foreign stations. 

The expenditures of this Board, for the year 1841, were sixty-one 
thousand five hundred and eighty-six dollars and thirty-seven cents. 
This Society has missionary stations in Athens, Crete, Constantino- 
ple, China, (Maca,) Cape Palmas and other stations in Western Africa, 
and in Texas. 



SOCIETY FOR PROPAGATING THE GOSPEL AMONG 
THE INDIANS AND OTHERS. 

This society derived its origin among the Puritans, in England, in 
1648. The charter under which it now acts was granted by the legis- 
lature of Massachusetts, in 1687. Its list of past and present members, 
in 1840, comprised one hundred and twenty-five names of the most 
eminent divines, jurists, and laymen in Massachusetts, in which state 
the operations of the society are chiefly confined. The funds of this 
society, in 1840, amounted to thirty-six thousand three hundred and 
eighty-seven dollars, the income of which is annually expended for 
the "propagation of the gospel " among the needy and destitute. 

In conformity with the spirit and design of this ancient and ven- 
erable society, all measures in any degree of a party or sectarian char- 
acter, are scrupulously avoided. 



MISSIONARY STATISTICS. 343 

WESLEYAN OR ENGLISH METHODIST MISSIONARY 
SOCIETY. 

Scarcely had Mr. Wesley raised the standard of Methodism in 
England, before he turned his attention to the wants of other lands. 
America presenting a vast field for missionary labor, he sent over 
Richard Boardman and Joseph Pilmore. in 1769. These were the first 
Methodist missionaries. From their labors the Methodist Episco- 
pal church in the United States gradually came into being. Dr. Coke 
was preeminently useful in establishing missions in various places. 
This society was organized in 1817. 

West Indies. — A peculiar providence marked the commencement 
of this mission. Dr. Coke, with three preachers, was proceeding to 
Nova Scotia, in September, 1786, but was driven, by stress of weather, 
to Antigua. Finding a number of serious persons there, he preached 
Jesus to them, and by his labors laid the foundation for extensive 
missions. 

British North America. — About 1779, several Methodist emi- 
grants were the means of awakening many souls. Among these was 
Mr. Black, who, after laboring for some time with zeal and success, 
was appointed the superintendent of the mission in British North 
America. This mission embraces Nova Scotia, New Brunswick, Can- 
ada, Newfoundland, and Honduras. 

Missions in Asia. — The plan of establishing missions in Asia origi- 
nated with Dr. Coke; and, in 1813, he sailed, with Messrs. Harvard, 
Clough, Ault, Erskine, Squance, and Lynch, for Ceylon. Unfortu- 
nately, he died on the passage. The brethren, after many trials, 
reached Ceylon, and commenced their labors at Jaffna, Batticaloa, and 
Matura. From Ceylon, the society directed its attention to continen- 
tal India, where their labors have become very extensive. 

Missions in South Africa. — These missions were begun in 1816, 
by Rev. Barnabas Shaw, among the Namaquas, a tribe of Hottentots. 
These missions have subsequently spread over large portions of this 
benighted land. 

Missions in the South Seas. — These missions include the 
Friendly Isles, New Zealand, New South Wales, &c. They were 
commenced at the latter place, in 1815, by Mr. Leigh, who began his 
duties and labors at Sydney, with favorable auspices and good success. 

Missions in the Mediterranean. — These were commenced in 
Gibraltar, in 1804, by Mr. McMullen, who died a few days after begin- 
ning his labors. The mission was then suspended until 1808, when 
Mr. William Griffith was appointed to its charge. Besides this mis- 
sion, the Methodists have stations at Malta, Alexandria, and Zante. 

Missions in Europe. — These missions embrace the labors of the 
society in Ssveden, France, Germany, Ireland, and the Norman and 



344 MISSIONARY STATISTICS. 

Shetland Isles. Notwithstanding many obstacles, arising from intol- 
erance, ignorance, or superstition, the good work progresses at these 
missions. 

SUMMARY. 

In 1840, this society had, in the West Indies, fifty missionary stations ; 
in British North America, eighty-four stations ; in Asia, twenty-two ; 
in the South Seas, twenty-five; in Africa, thirty-one; and in Europe, 
forty-two stations. In all these countries the society had two hundred 
and fifty-four stations, six hundred and twenty-three missionaries and 
teachers, seventy-two thousand seven hundred and twenty-four com- 
municants, and fifty-six thousand five hundred and twenty-two scholars. 



MISSIONS OF THE METHODIST EPISCOPAL CHURCH. 

I. Foreign Missions. 

1. The Liberia Mission was commenced in 1833, by the Rev. M. B. 
Cox, who, in a few short months after, was called to his eternal reward. 
His dying language was, "Though a thousand fall, Africa must not be 
given up." Five other missionaries have fallen in the same field. 
The Liberia mission now includes an annual conference of seventeen 
preachers, all colored, except the superintendent and the two brethren 
recently sent out. It has a membership of nearly one thousand, of 
whom one hundred and fifty are natives. There are thirteen day 
schools, in which from five hundred to six hundred children are in- 
structed, (of whom about forty are natives, preparing for future useful- 
ness,) fourteen churches, eight mission-houses, three school-houses, 
one academy, (a stone building,) and one printing-office. Total of 
missionaries, male and female, twenty-four. 

2. The Oregon Mission. — This mission was commenced by Rev. 
Messrs. Jason and Daniel Lee, and now numbers twenty-one mission- 
aries, including preachers, teachers, physicians, farmers, mechanics, 
&c. The greater part of these were sent out in 1840, making, with 
their wives and children, about fifty souls — the largest missionary ex- 
pedition going, at one time, from this country. They are now laying 
the foundations of their future work. 

3. The Texas Mission was commenced by Rev. Dr. Ruter, assisted 
by two young preachers, who accompanied him to that country in 1837. 
An annual conference was established in this mission field in 1840, 
which now includes three regular presiding elders' districts, and 
eighteen stations and circuits. It numbers twenty-three travelling 
preachers, thirty-six local preachers, (i. e., lay preachers, who support 
themselves, and preach as they have opportunity,) and two thousand 



MISSIONARY STATISTICS. 345 

seven hundred and ninety-five members. There is a college at 
Rutersville. 

II. Domestic Missions. 

1 . German Missions. — The first German mission was established 
in Cincinnati, in 1835, by Rev. William Nast. There are now seven- 
teen German missions, containing about one thousand members, in the 
states of Ohio, Pennsylvania, Kentucky, Indiana, Illinois, Missouri, and 
New York. A German paper is published at Cincinnati, called The 
Christian Apologist, having eleven hundred subscribers. 

2. Indian Missions — There are eighteen missions, and one manual 
labor school, among the Indians located within the bounds of Rock 
River, Michigan, Holston, Missouri, Mississippi, and Arkansas con- 
ferences. These now include two thousand six hundred and seventeen 
native church members. 

3. Missions among the Slaves. — There are forty-seven of these mis- 
sions in successful operation, including twelve thousand three hundred 
and ninety-three in church fellowship. 

4. Missions in Destitute Portions of the Country. — There are one 
hundred and eight domestic missions of this kind, which embrace 
twenty-three thousand nine hundred and fifty -eight church members. 

AGGREGATE. 

Foreign missions — sixty-three missionaries, four thousand three 
hundred and seventeen church members. — Domestic missions — one 
hundred and seventy-eight missionaries, forty-one thousand church 
members. — Total — two hundred and forty-one missionaries, forty-five 
thousand three hundred and seventeen church members. 

The whole amount of missionary money collected for the year ending 
April 20, 1842, is one hundred and five thousand two hundred and 
eighty-one dollars; expended, one hundred and forty-nine thousand 
and sixty-five dollars. 



SEVENTH-DAY BAPTIST MISSIONARY SOCIETY. 

The operations of this society are confined to the occasional as- 
sistance of destitute churches at home. It employs six agents and 
missionaries. Its receipts for 1838 were one hundred and eighty-six 
dollars. 

The Seventh-Day Baptists have also a Society for the Promotion of 
Christianity among the Jews, at home and abroad. It was organized 
in 1838. 



346 MISSIONARY STATISTICS. 



FRENCH PROTESTANT MISSIONARY SOCIETY. 

This society was formed in 1822, at the house of S. V. S. Wilder, 
Esq , an American merchant, then residing in Paris. It has a seminary 
for the preparation of students. In 3821), it sent out three missionaries 
to their first field of lahor, among the French emigrants of South 
Africa, and among the surrounding tribes. It had, in 1839, in South 
Africa, seven stations, twelve missionaries, about one hundred con- 
verts, and five hundred scholars. 



NETHERLANDS MISSIONARY SOCIETY. 

The principal labors of this society are expended in Dutch India 
and in Siam. In Dutch India they have eighteen missionaries, at 
thirteen stations. Of the success of this society, little is known in this 
country. 



SCOTTISH MISSIONARY SOCIETY. 

This society was established, in 1796, by the members of the Epis- 
copal church in Edinburgh. It has had missions in Tartary, Asia, and 
the West Indies. Some of them are still sustained. 



GERMAN MISSIONARY SOCIETY. 

This society was preceded in its formation by the Missionary Sem- 
inary at Basle, in 1816. In 1821, the Missionary Society was formed 
by the various pastors and churches of the surrounding country, under 
the encouragement of Dr. SteinkopfF. The scene of their first labors 
was among the German colonies in Asiatic Russia, in 1822, when 
seven missionaries were sent to prepare the way of the Lord in that 
important field. Others followed, and their mission was beginning to 
promise great results, when, in 1837, by a ukase from the emperor of 
the Russias, they were required to abandon their work. 

In 1828, they commenced a mission at Liberia. Death became their 
opponent here, and seven of their missionaries died through the sick- 
liness of the climate. Two missionaries are still laboring in that field. 

They have seven missionaries in Hindoostan, who occupy two sta- 
tions, — Mangalore and Dharwar. They expect to establish another, 
shortly, at Hoobly, for which five missionaries have been sent out. 
There are several schools, and one seminary, connected with these 
stations. 



MISSIONARY STATISTICS. 347 



CHURCH OF SCOTLAND MISSIONS. 

These missions appear to be of recent date. Most of their labor is 
expended on Asia. 

Calcutta, Bombay, Poonah, and Madras, are their principal stations. 
Their missionaries devote a large portion of their efforts to the promo- 
tion of education. 



RHENISH MISSIONARY SOCIETY. 

The successes of the London Missionary Society inspired the pious 
inhabitants of the valley of the Rhine with an ardent wish to imitate 
their zeal. Under this impulse, a society was formed, in 1828, at Bar- 
men, on the Rhine, by a union of the previously-formed societies of 
Barmen, Elberfield, Cologne, and Wesel. 

Messrs. Gottlieb, Leipold, Zahn, and Wurmb, were among their 
earliest missionaries. Wurmb was formerly a soldier. He fought in 
the battle of Leipsic as lieutenant, and obtained two medals of honor. 
He next studied medicine, and gained a diploma; and when he became 
a subject of religious influence, he laid all his honors and learning at 
the foot of the cross. He began his labors at Wupperthal, in South 
Africa, in which country are several missionaries, and four stations. 



MISSIONS OF THE ROMAN CATHOLIC CHURCH. 

We regret that it is not in our power to record the missionary efforts 
of the Roman Catholics. Suffice it to say that their missions extend 
to all countries, and that they are ardent in their zeal, indefatigable in 
their labors, and unsparing in their expenditures, in the propagation of 
the doctrines of this ancient church. 



JEWS' MISSIONARY SOCIETY. 

This association was formed in England, in 1808. It is patronized 
chiefly by ministers and members of the established church. It has 
forty-nine missionaries and agents, who occupy twenty-three stations 
in Asia and Europe. Of these missionaries, twenty-four are Jewish 
converts. Its receipts in 1839 were upwards of eighty thousand dol- 
lars Three or four thousand Jews have been converted, by this and 
other instrumentalities, within a few years. 



348 



MISSIONARY STATISTICS. 



In England, there is an institution for the purpose of receiving Jew- 
ish converts, and teaching them a trade. A considerable number have 
enjoyed its privileges. 



INDIANS. 

As great efforts are making, by almost all classes of Christians to 
spread the benign influence of the gospel among the red men on our 
borders, it may not be amiss to state their locations, numbers. &c. &c. 

Mr. McCoy, in his valuable " Annual Register of Indian Affairs," 
published at Shawanoe, in the Indian Territory, makes many impor- 
tant statements respecting this highly-interesting people. 

He says that the number of Indians north of Mexico may be fairly 
estimated at one million eight hundred thousand. He estimates 
the population of the tribes east and west of the Mississippi as 
follows : — 



TRIBES EAST OF MISSISSIPPI RIVER. 



Indians in New England and 

New York, 4,715 

Indians from New York, at 

Green Bay, 725 

Wyandots, in Ohio and 

Michigan, . 623 

Miamies, 1,200 

Winnebagoes, 4,591 

Chippewas, 6,793 

Ottawas and Chippewas of 

Lake Michigan, 5,300 

TRIBES WEST OF 

Sioux, 27,500 

Iowas, 1,200 

Sauks of Missouri, 500 

Sauks and Foxes, 6,400 

Assinaboines, 8,000 

Crees, 3,000 

Camanches, 7,000 

Crows, 4,500 

Arrepahas, Kiawas, &c, . 1,400 

Caddoes, 800 

Snake and other tribes 



Chippewas, Ottawas, and 

Putawatomies, 

Putawatomies, 

Menominees, 

Creeks, 

Cherokees, 

Chickasaws, 

Choctaws, 

Seminoles, 

Appalachicolas, 



8,000 

1,400 

4,200 

22,668 

10,000 

5,429 

3,500 

2,420 

340 



' Total, 81,904 

MISSISSIPPI RIVER. 

within the Rocky Moun- 
tains, 20,000 

Gros-ventres, 3,000 

Arrekaras, 3,000 

Cheyennes, 2,000 

Minatarees, 1,500 

Mandans, 1 ,500 

Black Feet, 30,000 

Tribes west of Rocky 



Total, 201,300 



MISSIONARY STATISTICS. 



349 



The above tribes, although within the territory of the United States, 
are not within what is commonly called the Indian Territory. 

Mr. McCoy states the names and numbers of the indigenous and 
emigrant tribes within the Indian Territory, so called, as follow : — 



INDIGENOUS TRIBES. 



Osage, 5,510 

Kauzau, or Kansas, . t . . . . . 1,684 

Otoe and Missouria, 1,600 

Omaha, 1,400 



Pawnee, 10,000 

Puncah, 800 

Quapau, 450 

Total, 21,444 



EMIGRANT 
Choctaw, 15,000 



Creek, 3,600 

Seneca and Shawanoe of 

Neosho, 

Wea, 

Piankasha, 

Peoria and Kaskaskias,. . 
Ottawa, 



462 
225 
119 
135 

81 



TRIBES. 

Shawanoe of Kauzau Riv- 
er, 764 

Delaware, 856 

Kickapoo, 603 

Putawatomie, 444 



Emigrant, 26,289 

Indigenous, 2] ,444 

Total, 47,733 

Among the population of the emigrant tribes are included thirteen 
hundred and fifty negro slaves. 

Mr. McCoy estimates that, of the one million eight hundred thou- 
sand Indians in North America, about seventy thousand may be classed 
with civilized man, having in greater or less degrees advanced towards 
civilization. 



By the Indian Territory is meant the country within the following 
limits, viz. : Beginning on Red River, on the Mexican boundary, 
and as far west of the state of Arkansas as the country is habitable ; 
thence down Red River, eastwardly, along the Mexican boundary to 
Arkansas ; thence northwardly, along the line of Arkansas, to the 
state of Missouri ; thence north, along its western line, to Missouri 
River ; thence up Missouri River to Puncah River ; thence westerly 
as far as the country is habitable ; thence southwardly to the place of 
beginning. 

30 



BIOGRAPHICAL SKETCHES 

OF THE 

FATHERS OF THE REFORMATION, FOUNDERS OF SECTS, 

AND OF OTHER DISTINGUISHED INDIVIDUALS 

MENTIONED IN THIS VOLUME. 



JOHN WICKLIFFE, 

a celebrated doctor, professor of divinity at Oxford, and 
deservedly considered as the forerunner of Luther in the 
reformation. He was born at Wickliffe, in Yorkshire, about 
1324, and educated at Queen's College, and afterwards at 
Merton, and in 1361 raised to the mastership of Baliol Col- 
lege. In 1365, he was made, by the scholars, head of Can- 
terbury Hall, just founded at Oxford by Archbishop Islip ; but 
his elevation was opposed by the monks, and Langham, the 
next primate; and the pope, to whom the dispute was re- 
ferred, displaced him and his secular associates. Thus dis- 
graced by violence, he retired to his living at Lutterworth, in 
Leicestershire, meditating revenge against the authors of his 
unjust privation. In the works of Marsilius of Padua, and 
other bold writers, he found ample room to indulge his op- 
position ; and, well aware of the popularity of attacking a 
foreign power, which overawed the throne, and submitted the 
industry and the revenues of the kingdom to its own avari- 
cious views, he loudly inveighed against the errors and the 
encroachments of the Romish church. His writings alarmed 
the clergy, and a council was assembled at Lambeth, by 
Archbishop Sudbury, 1377, and Wickliffe summoned to give 
an account of his doctrines. He appeared before it, accom- 
panied by the duke of Lancaster, then in power; and he 
made so able a defence, that he was dismissed without con- 



BIOGRAPHICAL SKETCHES. 351 

demnation. His acquittal, however, displeased the pope, 
Gregory XL, who directed his emissaries to seize the offend- 
ing heretic, or, if he were protected by the great and power- 
ful of the kingdom, to cite him to Rome, to answer in person 
before the sovereign pontiff. In consequence of this, a sec- 
ond council assembled at Lambeth, and the nineteen propo- 
sitions, which the pope had declared heretical, were so ably 
vindicated by the eloquence of the undaunted reformer, that 
his judges, afraid of offending the nobles, or of exciting a 
commotion among the people, who loudly supported the cause 
of their champion, permitted him to depart in safety, and en- 
joined on him silence in matters of religion and of controversy. 
Undismayed by the power of his enemies, Wickliffe continued 
to preach his doctrines, which were now more universally 
spread; and a third council, therefore, assembled, under 
Courtnay, the primate, 13S2, and twenty-four propositions of 
the reformer were condemned as heretical, and fourteen as 
erroneous. The severity of the church was, at the suggestion 
of the pope, and the concurrence of the weak Richard II. , 
directed with effect against the supporters of the new 
heresy; but, while some of his followers suffered punish- 
ment for their adherence to his principles, Wickliffe unhap- 
pily died at Lutterworth, 1384, at a time when nothing was 
wanting to emancipate the English nation from the tyranny 
of Rome, but the boldness, perseverance, and eloquence, of 
a popular leader. Of the several works which he wrote, his 
Trialogus is almost the only one which has been printed. 
The noble struggle which Wickliffe had made against the 
gigantic power of Rome was almost forgotten after his death, 
till Martin Luther arose to follow his steps, and to establish 
his doctrines on a foundation which will last till Christianity 
is no more. The memory of Wickliffe was branded with 
ignominy by the impotent Papists, and by the order of the 
council of Constance, whose cruelties towards John Huss 
and Jerome of Prague are so well known, the illustrious re- 
former was declared to have died an obstinate heretic : and 



352 BIOGRAPHICAL SKETCHES. 

his bones were therefore dug up from holy ground, and con- 
temptuously burnt. 



JEROME OF PRAGUE, 

the celebrated lay reformer, was born at Prague, about the 
year 1370. Very little is extant relative to the early part 
of his life ; but he was very eager in the pursuit of knowledge, 
and spent his youth in the universities of Prague, Paris, Hei- 
delberg, Cologne, and Oxford. At the latter university, he 
became acquainted with the works of Wickliffe, translated 
them into hrs native language, professed himself, on his return 
to Prague, to be an open favorer of him, and attached himself 
to the Reformed in Bohemia, over whom Huss presided. Be- 
fore the council of Constance, Jerome was cited on the 17th 
of April, 1415, when Huss was confined at that place. On 
his arrival, he found that he could not render any assistance 
to Huss, and therefore thought it prudent to retire ; and, on 
behalf of Huss, he wrote to the emperor. At Kirsaw, Jerome 
was seized by an officer of the duke of Sulzbach, who im- 
mediately wrote to the council concerning him, and they 
directed him to send his prisoner to Constance. On his 
arrival at that place, he was immediately brought before the 
council, accused of his attachment to Protestant principles, 
and was remanded from the assembly into a dungeon. As he 
was there sitting, ruminating on his approaching fate, he heard 
a voice calling out in these words: — "Fear not, Jerome, 
to die in the cause of that truth which, during thy life, thou 
hast defended." It was the voice of Madderwitz, who had 
contributed to the comfort of Huss ; but, in consequence of 
it, Jerome was conveved to a strong tower, and exposed to 
torture and want. 

This suffering brought on him a dangerous illness, and 
attempts were then made to induce him to retract his princi- 
ples ; but he remained immovable. Unhappily, however, for 
his subsequent peace of mind, he was at length induced to 



BIOGRAPHICAL SKETCHES. 353 

retract, and acknowledged the errors of Wickliffe and Huss, 
assented to the condemnation of the latter, and declared 
himself a firm believer in the church of Rome. But the 
conscience of Jerome would not allow him to suffer that 
retraction to remain; and he accordingly recanted, and 
demanded a second trial. 

Accordingly, in the month of May, 1416, Jerome was 
again called before the council, and charged with his ad- 
herence to the errors of Wickliffe, his having had a picture 
of him in his chamber, his denial of transubstantiation, with 
other matters of a similar description. On these articles he 
answered with equal spirit. Through the whole oration he 
manifested an amazing strength of memory. His voice was 
sweet, distinct, and full. Firm and intrepid, he stood before 
the council ; collected in himself, and not only despising, but 
seeming even desirous of death. 

His speech did not, however, excite pity; and he was 
delivered over to the civil power for martyrdom. When 
surrounded by blazing fagots, he cried out, " O Lord God, 
have mercy upon me ! " and a little afterwards, " Thou 
knowest how I have loved thy truth." With cheerful coun- 
tenance he met his fate ; and, observing the executioner about 
to set fire to the wood behind his back, he cried out, " Bring 
thy torch hither : perform thy office before my face. Had I 
feared death, I might have avoided it." As the wood began 
to blaze, he sang a hymn, which the violence of the flames 
did not interrupt. 

Jerome was, unquestionably, an excellent man. His 
Christianity must have been sincere, thus to have support- 
ed him; and the uniform tenor of his virtuous life corrob- 
orated the truth of that opinion. His temper was mild 
and affable, and the relations of life he supported with great 
piety and benevolence. He was a light set upon a hill ; and 
though for a few moments it was obscured and darkened, yet 
it again burst forth, and continued to shine with splendor and 
advantage. 

30* 



354 BIOGRAPHICAL SKETCHES. 

JOHN HUSS, 

a famous divine and martyr, born in Bohemia, 1376, and ed- 
ucated at Prague, where he took his degrees, and entered 
into the ministry. The writings of Wickliffe converted him 
from the superstitions of Rome, and, with eloquent zeal, he 
began to preach against the power and influence of the pope. 
His efforts proved successful ; the Papal authority began to 
be slighted in Bohemia ; but the archbishop of Prague issued 
two mandates against the heresies of Wickliffe, and the labors 
of Huss and his followers ; and this exertion of power was 
soon seconded by a bull from Rome, for the suppression of 
all tenets offensive to the holy see. Huss exclaimed against 
these proceedings, and, though summoned to Rome to an- 
swer for his conduct, he, supported by the favor of Wences- 
laus, king of Bohemia, disregarded the pope's authority, and 
was excommunicated; and, soon after, his friends and ad- 
herents were included in the same interdict. After causing, 
by his opposition to the Papal decrees, various tumults in 
Prague and Bohemia, Huss was prevailed upon to appear at 
the council of Constance, to give an account of his doctrines. 
The emperor Sigismund granted him his protection, and in- 
sured security to his person ; but when, soon after, he reached 
Constance, 1414, he was seized as a heretic, and imprisoned, 
and, after a confinement of severe hardships for six months, 
he was condemned without a hearing ; and, when he refused 
to recant his errors, he was tumultuously sentenced to be 
burnt. The emperor indeed complained of the contempt 
shown to his authority, and of the perfidy used towards the 
delinquent, but all in vain. Huss was inhumanly dragged to 
execution ; he was stripped of his sacerdotal habit, deprived 
of his degrees, and, with a paper crown on his head, with 
pictures of devils round, and the inscription of " Heresiarch," 
he was burned alive, July, 1415. He endured his torments 
with uncommon fortitude and truly Christian resignation. 
His ashes were collected, and then sprinkled in the Rhine. 



BIOGRAPHICAL SKETCHES. 355 

JOHN CECOLAMPADIUS, 

an eminent German reformer, was born, in 1482, at Weins- 
berg, in Franconia. He was converted to the Protestant 
faith by reading the works of Luther; became professor 
of theology at Basle ; embraced the opinions of Zuinglius 
respecting the sacrament ; contributed much to the progress 
of ecclesiastical reform, and died in 1531. 

QEcolampadius was of a meek and quiet disposition; in 
the undertaking of any business he was very circumspect ; 
nor was there any thing more pleasing to him, than to spend 
his time in reading and commenting. His publications are 
numerous, consisting chiefly of annotations on the holy 
Scriptures. 



MARTIN LUTHER, 

the celebrated reformer, was born at Isleben, in Saxony, 10th 
November, 1483. His parents wished him to devote himself 
to the labors of the bar, but an extraordinary accident divert- 
ed his purpose. As he walked one day in the fields with a 
fellow-student, he was struck down by lightning, and his 
companion killed by his side ; and this had such effect upon 
his mind that, without consulting his friends, he retired from 
the world, into the order of the Augustines. In this seclusion 
he found by accident a Latin Bible, which he never before 
had seen, and in perusing it he was astonished at the little 
knowledge of Scripture and of Christianity which the clergy 
then imparted to the people. From the convent of Erfurt 
he was removed to Wittemberg University ; and here he read 
lectures on philosophy, for three years, to numerous and ap- 
plauding audiences. The completion of St. Peter's Church 
at Rome at this time required extraordinary sums, and the 
pope, Leo X., to fill his coffers w r ith greater facility, published 
general indulgences for the forgiveness of sins to such as 
would contribute to the pious work. The Dominicans were 
intrusted with the selling of these indulgences in Germany, 



356 BIOGRAPHICAL SKETCHES. 

and in paying their money the good friar Tetzel informed 
the superstitious people that they might release themselves 
not only from past, but also future sins. This pious im- 
position did not escape the discerning eye of Luther ; he 
published, in 1517, a thesis, containing ninety-five propositions 
on indulgences, and challenged opposition. Tetzel was not 
silent on the occasion; but while he, with the voice of au- 
thority, called his opponent a damnable heretic, and whilst he 
burnt the thesis with all possible ignominy, Luther asserted 
boldly the inefficacy of indulgences, and regarded penitence 
and works of mercy and charity alone capable of forming a 
reconciliation with Heaven. Though attacked by numbers, 
Luther had the satisfaction to see his sentiments embraced 
with eagerness by the body of the people; and, when sum- 
moned by the pope to appear at Rome to answer for his 
conduct, he had the firmness to refuse, though he, at the same 
time, in the most submissive manner, exculpated himself, and 
deprecated the resentment of the supreme pontiff. Maximil- 
ian, the emperor, was anxious to support the cause of Rome; 
but Luther happily found a protector and friend in the elector 
of Saxony, and, upon an assurance of personal safety, he did 
not refuse to appear at Augsburg before the Papal legate, 
Cajetan. The conference ended by the refusal of Luther to 
submit implicitly to the pleasure of the Papal see. The pope, 
however, finding that violence could not destroy the obstinacy 
of Luther, had recourse to milder means, and his agent Mil- 
titius was employed to visit the reformer, to argue with him, 
and to offer terms of reconciliation. Luther was struck with 
the civilities and the temper of the Papal missionary ; but, 
instead of making submission, he was roused to greater op- 
position by the exhortations of the Bohemians, and the able 
support of Melancthon, Carolostadius, and other learned men. 
In 1519, he was engaged in a personal controversy at Leipsic 
with Eccius, divinity professor at Ingolstadt ; but it tended 
only to sow greater enmity and deeper variance between the 
disputants. The same year, his book against indulgences was 
censured by the divines of Louvaine and Cologne; but Luther 



BIOGRAPHICAL SKETCHES. 357 

disregarded their opinions, and appealed for protection to the 
new emperor, Charles V. Though he had written, at the 
suggestion of Miltitius, a letter to the pope, not indeed of 
submission, but rather of exculpation, in language bold and 
energetic, he was in 1529 formally condemned by a bull from 
Rome, which, after enumerating forty-one of his heretical 
opinions, denounces against him the vengeance of the church, 
and excommunication, if within sixty days he did not make 
a due submission. This violent conduct Luther answered by 
"The Captivity of Babylon," a book in which he inveighed 
bitterly against the abuses of Rome; and then, calling the 
students of Wittemberg together, he flung into the fire the 
offensive decree, which he called the execrable bull of An- 
tichrist. In 1521, he was summoned to appear before the 
emperor at the diet of Worms, with a promise of protection ; 
and, though his friends dissuaded him, and told him that, as 
his opponents had burned his writings, so they would treat 
him after the manner of Huss, he declared, with fearless 
voice, " If I knew there were as many devils at Worms as 
tiles on the houses, I would go." At Worms he was required 
by Eccius to retract his opinions ; but he declared that, except 
what he advanced could be proved contrary to Scripture, he 
neither could nor would recant. His obstinacy proved offen- 
sive to the emperor ; but, as he had promised him his protection, 
he permitted him to depart. Charles, nevertheless, published 
his edict against him and his adherents, and placed him under 
the ban of the empire. Luther, however, remained secure 
under the protection of the elector, who had thus effected his 
deliverance, and in the castle of Wittemberg, which he de- 
nominated his hermitage and his Patmos, he held a secret 
correspondence with his friends, or composed books in defence 
of his opinions. At the end of ten months, when the emperor 
was departed for Flanders, he again appeared publicly at 
Wittemberg, and had the satisfaction to find that, instead of 
being checked, his doctrines had gained ground, and were 
universally embraced through Germany. In 1522, he pub- 
lished, in conjunction with Melancthon, a Latin translation 



358 BIOGRAPHICAL SKETCHES. 

of the New Testament ; and the work was read with avidity 
by the German nation. In 1524, he had to contend with 
Erasmus, a man who had apparently adopted his sentiments, 
though he had not the manliness to acknowledge them ; and 
he now found in him an able antagonist enlisted in defence 
of the pope. In 1524, Luther threw aside the monastic habit; 
and the next year he married Catherine de Bore, a nun who 
had escaped from a convent ; and though he was ridiculed 
by his enemies, and censured for taking a young wife, he 
defended his conduct by scriptural texts, and again set at 
nought the authority of Rome and the cavils of her advocates. 
In 1525, the emperor called a diet at Spires, in consequence 
of the war with the Turks, as well as the troubled state of 
Germany in consequence of religious disputes; and in the 
sitting of the next year he proposed that the edict of Worms 
should be duly enforced, the Catholic religion supported, and 
heretics punished. The new doctrines, though thus openly 
attacked by the head of the empire, were ably defended by the 
electors of Saxony and Brandenburg, the landgrave of Hesse, 
the prince of Anhalt, and others ; and in another diet, held 
again at Spires, these dissentient princes protested against the 
measures of the empire, and were consequently called Protes- 
tants. In the midst of the confusion of Germany, a confession 
of faith was drawn up by Melancthon, the mildest and most 
moderate of Luther's followers, and, as it was presented to the 
emperor at Augsburg, it has been called the Augsburg Con- 
fission. Thus the opposition raised against the mighty empire 
of spiritual Rome by an obscure monk, was supported by 
intelligent princes and powerful nations, and Luther, now 
regarded as the champion of the faith through Germany, had 
nothing to apprehend from his persecutors, but had only to 
labor earnestly to confirm what had been so happily es- 
tablished. His German translation of the Bible appeared in 
1535, and was received with grateful raptures by the Germans. 
He died at Isleben, 18th February, 1546, aged 63. This 
illustrious man, engaged, as Atterbury has observed, against 
the united forces of the Papal world, stood the shock with 



BIOGRAPHICAL SKETCHES. 359 

bravery and success. He was a man of high endowments of 
mind, and great virtues. He had a vast understanding, which 
raised him to a pitch of learning unknown in the age in which 
he lived. His works, collected after his death, appeared at 
Wittemberg, in seven volumes, folio. 



ULRICUS ZUINGLIUS, 

a zealous reformer, born at Wildehausen, in Switzerland, 1487. 
He studied the learned languages at Basle and Berne, and 
applied himself to philosophy at Vienna, and took his degree 
of doctor of divinity, at Basle, 1505. For ten years he ac- 
quired popularity as public preacher at Glaris, and in 1516 
he was invited to Zurich to undertake the office of minister. 
The tenets of Luther, which were now propagated in Ger- 
many, encouraged the Swiss preacher to oppose the sale of 
indulgences, and to regard them as impositions from the 
court of Rome upon the superstitious credulity of the people. 
Undaunted in the publication of his opinions, he continued 
to increase the number of his adherents, and in 1523 he 
assembled the senate and the clergy of Zurich, and presented 
before them in sixty-seven propositions the minute articles 
of his faith. Though opposed by the bishop of Constance, 
his doctrines were adopted by the full senate, and he was 
exhorted to preach the word of God, whilst all pastors were 
forbidden to teach any thing but what could be proved by 
the gospel. Another synod still more powerfully favored the 
cause of Zuinglius and of truth; images and relics were 
removed from churches, processions were forbidden, and the 
greater part of the outward worship and ceremonies of the 
church of Rome was abolished. While, however, successful 
in the establishment of his doctrines in the canton of Zurich, 
Zuinglius met with violent opposition in the other members 
of the Swiss confederacy, and, after the fruitless conferences 
of Baden between OEcolampadius on the part of Zurich, and 
of Eckius on the part of the Catholics, both sides had recourse 



360 BIOGRAPHICAL SKETCHES. 

to arms. In one of the first encounters, the great champion 
of the reformation was slain, 11th October, 1531. As a 
leader, Zuinglius displayed great firmness, deep learning, and 
astonishing presence of mind. Though he opposed the doc- 
trines of the Romish church, he greatly differed from the 
German reformer, and each, unhappily, paid little respect to 
the opinions of the other. His followers continued to in- 
crease ; and in bearing his name they maintained doctrines 
on original sin, and on grace, which were rejected by the 
other seceders from the jurisdiction of Rome. According to 
Zuinglius, salvation was extended not only to infants, who 
died before baptism, but to heathens of a virtuous and moral 
life. Some alterations were afterwards introduced by Calvin, 
by Beza, and others ; but whilst the proselytes to these new 
opinions acquired the name of Calvinists in France, and in 
other parts of Europe, the Zuinglians, who firmly adhered to 
the tenets of their founder, assumed the appellation of Sacra- 
mentarians. The works of Zuinglius, as a controversialist, 
were respectable, chiefly written in German, and were com- 
prehended in four volumes, folio. 






a Dominican, born in Alsace, in 1491, who early embraced 
the tenets of Luther. He afterwards inclined more to the 
opinions of Zuinglius, and, in his zeal for the reformation, 
attempted in vain to reconcile these two powerful leaders. 
For twenty years, his eloquence was exerted at Strasburg to 
establish the Protestant cause ; but the turbulence of the times, 
and his opposition to the views of the Catholics at Augsburg, 
rendered him unpopular, so that he received with pleasure 
the invitations of Cranmer to settle in England. He was 
received with gratitude by the nation. Edward VI. treated 
him with great kindness, and he was appointed theological 
professor at Cambridge, in 1549, where he died two years 
after. Five years after, the persecutions of Mary were ex- 



BIOGRAPHICAL SKETCHES. 361 

tended to his remains, which were ignominiously burned ; but 
the insult was repaired by the good sense of Elizabeth. In 
learning, judgment, and moderation, Bucer was inferior to 
none of the great reformers, and, with Melancthon, he may 
be considered as the best calculated to restore and maintain 
unanimity among contending churches and opposite sects. 
His writings, in Latin and German, were very numerous, and 
all on theological subjects. 



PHILIP MELANCTHON, 

a celebrated reformer, born 16th February, 1497, at Bretten, 
in the Palatinate of the Rhine. His father's name was 
Schwartserdt, which signifies black earth ; but the word was 
changed, according to the affectation of the times, by his 
friend Reuchlin, into Melancthon, which, in Greek, expresses 
the same meaning. He studied at Bretten, Pfortsheim, and 
Heidelberg, and with such success that, at thirteen, he wrote 
a comedy of some merit. He left Heidelberg in 1512, be- 
cause he was refused a degree on account of his youth, and 
then passed to Tubingen, where he resided for six years, and 
gave public lectures on Virgil, Terence, and other classics. 
In 1518, by the recommendation of his friend Reuchlin, he 
was appointed, by the "elector of Saxony, Greek professor at 
Wittemberg; and here began that intimacy with Luther, 
which contributed so much to the progress of the reforma- 
tion. He was, in 1527, appointed by his patron, the duke, to 
visit the churches of the electorate, and afterwards he was 
employed in the arduous labors of preparing those articles of 
faith which have received the name of the Augsburg Confes- 
sion, because presented to the emperor at the diet of that 
city. In the disputes which he maintained in those days of 
controversial enmity, he displayed great candor and mildness, 
which his friend Luther attributed more to a spirit of timidity, 
than to the meekness of the Christian character. His mod- 
eration, as well as his learning, was so universally acknowl- 
edged, that ha. received a liberal invitation from Francis L to 
31 



362 BIOGRAPHICAL SKETCHES. 

come to France, to settle the disputes of the Protestants; but 
through the interference of the duke of Saxony, the offer was 
declined, as likewise a similar invitation from the king of 
England. He was engaged in the various conferences which 
took place on religious subjects at Frankfort, Reinspurg, 
Worms, Spires, and Ratisbon, and every where evinced the 
deepest learning, the most peaceable temper, and the strongest 
moderation. The character of the times, and not inclination, 
rendered him a controversialist, and his answer to his mother 
displayed the great and the good man. When asked by the 
aged woman, who repeated before him her prayers in a simple 
but pious manner, what she must believe in this great con- 
fusion of creeds, he replied, " Go on, mother, to believe and 
pray as you have done, and never trouble yourself about 
controversies." He died at Wittemberg, 19th April, 1560, 
and was buried by the side of his friend Luther, in the church 
of the castle. Among the reasons which, on his death-bed, 
he assigned for considering dissolution as happiness, he said 
that it delivered him from theological persecutions. His 
works were very numerous, and, as they were written in the 
midst of controversy and ecclesiastical avocations, they were 
not always so correct in language, as they proved useful in 
advancing the reformation. A chronological catalogue of 
these was published in 1582, and they appeared altogether in 
four volumes, folio, at Wittemberg, 1601. 



PETER MARTYR, 

a celebrated reformer and theologian, whose real name was 
Vermigli, was born, in 1500, at Florence. He was originally 
an Augustine monk, and became an eminent preacher, and 
prior of St. Fridian's, at Lucca. Having, however, embraced 
the Protestant doctrines, he found it necessary to quit his 
native country. After having been for some time professor 
of divinity at Strasburg, he was invited to England, and ap- 
pointed professor of theology at Oxford. He left England 
on the accession of Mary, and died in 1561, theological 



BIOGRAPHICAL. SKETCHES. 363 

professor at Zurich. He wrote several works, of great eru- 
dition, among which are Commentaries upon parts of the 
Scriptures. His personal character is said to have been 
extremely amiable. 



HENRY BULLINGER, 

one of the early reformers, was born in the canton of Zurich, 
at Baumgarten, in 1594. The works of Melancthon con- 
verted him to Protestantism, and he became closely connected 
with Zuinglius, to whom he succeeded as pastor of Zurich. 
He was one of the authors of the Helvetic Confession, and 
assisted Calvin in drawing up the formulary of 1549. Bul- 
linger was a moderate and conscientious man ; and it is much 
to his honor that, on the ground of its being inconsistent with 
Christianity for any one to hire himself out to slaughter those 
who had never injured him, he successfully opposed a treaty 
for supplying France with a body of Swiss mercenaries. He 
died in 1575. His printed works form ten folio volumes. 



the great champion of the Scottish reformation, was born, in 
1595, at Gifford, in East Lothian, and was educated at Had- 
dington and St. Andrews. After he was created master of 
arts, he taught philosophy, most probably as a regent in one 
of the colleges of the university. His class became cele- 
brated, and he was considered as equalling, if not excelling, 
his master in the subtilties of the dialectic art. About the 
same time, although he had no interest but what was procured 
by his own merit, he was advanced to clerical orders, and 
ordained a priest before he reached the age fixed by the can- 
ons of the church. At this time, the fathers of the Christian 
church, Jerome and Augustine, attracted his particular at- 
tention. By the writings of the former, he was led to the 
Scriptures as the only pure fountain of divine truth, and 
instructed in the utility of studying them in the original 



304 BIOGRAPHICAL SKETCHES. 

languages. In the works of the latter he found religious 
sentiments very opposite to those taught in the Romish 
church, who, while she retained his name as a saint in her 
calendar, had banished his doctrine as heretical from her 
pulpits. From this time he renounced the study of scholastic 
theology ; and, although not yet completely emancipated from 
superstition, his mind was fitted for improving the means 
which Providence had given for leading him to a fuller and 
more comprehensive view of the system of evangelical religion. 
It was about the year 1535, when this favorable change com- 
menced ; but it does not appear that he professed himself a 
Protestant before the year 1542. He was converted from the 
Romish faith by Wishart, and became a zealous preacher of 
the new doctrines. Having been compelled to take shelter 
in the castle of St. Andrews, he fell into the hands of the 
French in July, 1547, and was carried with the garrison to 
France, where he remained a captive on board of the galleys 
till 1549. Subsequent to his liberation, he was for a short 
time chaplain to Edward VI., after which he visited Geneva 
and Frankfort, and, in 1555, returned to his native country. 
After having for twelve months labored actively and success- 
fully to strengthen the Protestant cause in Scotland, he revis- 
ited Geneva, where he remained till 1559. During his 
residence in Geneva, he published his " First Blast of the 
Trumpet against the monstrous Government of Women" — a 
treatise which was levelled against Mary of England, but 
which gave serious offence to Elizabeth. From April, 1559, 
when he once more and finally set foot on Scottish earth, till 
his decease, which took place November 24, 1572, the re- 
formed church was triumphant, and he was one of its most 
prominent, admired, and honored leaders. 

When his body was laid in the grave, the regent of Scot- 
land emphatically pronounced his eulogium, in the well-known 
words, " There lies he who never feared the face of man." 

Knox has been styled the intrepid reformer; and that 
character he unquestionably deserves. In personal intre- 
pidity and popular eloquence he resembled Luther. His 



BIOGRAPHICAL SKETCHES. 365 

doctrinal sentiments were those of Calvin ; and, like Zuinglius, 
he felt an attachment to the principles of religious liberty. 
He effected much in the great work of the reformation ; but his 
manners were so severe, and his temper so acrid, that whilst he 
may be equally respected with Luther and Melancthon, he is 
not equally beloved. Knox was, however, known and beloved 
by the principal persons among the reformed in France, Swit- 
zerland, and Germany; and the affectionate veneration in 
which his memory was held in Scotland after his death, 
evinced that the influence he possessed among his country- 
men, during his life, was not constrained, but founded on the 
high opinion which they entertained. Banatyne has thus 
drawn his character, and it is unquestionably entitled to con- 
sideration : — " In this manner," says he, " departed this man 
of God ; the light of Scotland, the comfort of the church 
within the same, the mirror of godliness, and pattern and 
example to all true ministers, in purity of life, soundness of 
doctrine, and boldness in reproving of wickedness ; one that 
cared not for the favor of men, how great soever they were." 



JOHN CALVIN, 

a celebrated reformer, born at Noyon, in Picardy, 10th July, 
1509. His family name was Cauvin, which he Latinized into 
Calvinus. He was first intended for the church, and, subse- 
quently, for the profession of civil law. Having embraced 
the principles of Protestantism, he was under the necessity 
of quitting France ; and he settled at Basle, where he pub- 
lished his celebrated " Institutions of the Christian Religion." 
After having visited Italy, he was returning by the way of 
Geneva, in 1536, when Farel and other reformers induced 
him to take up his abode in that city. He was chosen one 
of the ministers of the gospel, and professor of divinity. A 
dispute with the city authorities soon compelled him to leave 
Geneva, and he withdrew to Strasburg; whence he was re- 
called in 1541. From the time of his recall, he possessed 
almost absolute power at Geneva ; and he exerted himself 
31* 



366 BIOGRAPHICAL SKETCHES. 

vigorously in establishing the Presbyterian form of church 
government. The reformer, who so loudly exclaimed against 
the tyranny of Rome, directed the whole torrent of his 
persecution against Servetus, a physician, who had in an 
ambiguous style written upon the Trinity ; and his vengeance 
was not appeased till the unfortunate heretic had expired in 
the flames. He died May 26, 1564; and, though he had 
long enjoyed a high reputation and exercised an unbounded 
authority, he left only three hundred crowns to his heirs, 
including his library, the books of which sold afterwards at 
a great price. The works of Calvin were printed in twelve 
volumes, folio, Geneva, and in nine, Amsterdam, in 1667, 



JEROME ZANCHIUS, 

a native of Alzano, who entered in the congregation of the 
Lateran canons. He embraced the tenets of the Protestants 
by the conversation of Peter Martyr, who was of the same 
establishment : and, afraid of persecution, he retired, 1553, to 
Strasburg, where he taught divinity and the philosophy of 
Aristotle. He quitted Strasburg, in 1563, for Chiavene, and, 
in 1568, removed to Heidelberg, where he was appointed 
professor of theology, and where he died 19th November, 
1590, aged eighty-four. He was author of "Commentaries 
on St. Paul's Epistles," and other works, published together 
at Geneva, in eight volumes, folio, 1613. In his character 
he was a man of moderation, learned, benevolent, and pious. 



THEODORE BEZA, 

one of the most eminent of the reformers, was born at Vezelai, 
in the Nivernois, in 1519, and was originally a Catholic, 
and intended for the law. At the age of twenty, he 
gained an unenviable reputation by the composition of Latin 
poetry which was at once elegant and licentious, and which, 
some years afterwards, he published under the title of " Juve- 
nile Poems." Though not in orders, he possessed benefices of 






BIOGRAPHICAL SKETCHES. 367 

considerable value. These, however, he abandoned in 154S, 
and retired to Geneva, where he publicly abjured Popery. 
To this he was induced by his having meditated, during ill- 
ness, upon the doctrines which he had heard from his Prot- 
estant tutor, Melchior Wolmar ; and perhaps also, in some 
measure, by his attachment to a lady, whom he carried with 
him to Geneva, and married. He now accepted the Greek 
professorship at Lausanne, which he held for ten years. It 
was while he was thus occupied that he produced his tragedy 
of " Abraham's Sacrifice," his version of the New Testament, 
and his hateful defence of the right of the magistrate to pun- 
ish heretics. In 1559, he removed to Geneva, and became 
the colleague of Calvin, through whom he was appointed 
rector of the academy, and theological professor. Two years 
after this, he took a prominent part in the conference at Poissy, 
and was present at the battle of Dreux. He returned to 
Geneva in 1563, succeeded Calvin in his offices and influence, 
and was thenceforward considered as the head of the Calvin- 
istic church. After an exceedingly active life, he died on 
the 13th of October, 1605. 



LEO X. 



Pope John de Medici, the son of the illustrious Lorenzo, 
was born in 1475, at Florence, and was nominated a cardinal 
in his thirteenth year. In 1505, he was made governor of 
Perugia; was intrusted with the command of the Papal army 
in 1511 ; and was made prisoner, in the following year, at 
the battle of Ravenna. He attained the Papal crown in 1513, 
on the death of Julius II. He died in 1521. Leo was one 
of the most munificent patrons of learning and of the arts ; 
but he was prodigal, and on some occasions grossly violated 
the principles of justice. To his shameless sale of indul- 
gences, to raise money to complete St. Peter's Church at 
Rome, and other extravagances, the world is indebted for the 
reformation of the church by Luther and others. 



368 BIOGRAPHICAL SKETCHES. 

JUSTIN, 

surnamed the Martyr, one of the fathers of the church, was 
born at Neapolis, anciently Sichem, in Palestine, and was a 
philosopher of the Platonic school. He is believed to have 
preached the gospel in Italy, Asia Minor, and Egypt. He was 
beheaded at Rome, in 165. Of his works, the principal are 
two Apologies for the Christians. 



founder of the sect of the Arians, was an African by birth. 
Disappointment made him a sectary. He propagated the 
opinion that the Word was not a divine person ; and the 
heresy, though condemned by various councils, gained fol- 
lowers, and excited schisms in the Roman empire. The 
Nicene creed was drawn up to combat his errors. He was 
a violent enemy of Athanasius. He died at Alexandria, 
386. 

ATHANASIUS, 

the celebrated patriarch of Alexandria, was born in that city 
about 296. At the council of Nice, though then but a 
deacon of Alexandria, his reputation for skill in controversy 
gained him an honorable place in the council, and with sig- 
nal ability he exposed the sophistry of those who pleaded on 
the side of Arius. Six months after, he was appointed the 
successor of Alexander. Notwithstanding the influence of 
the emperor, who had recalled Arius from banishment, and, 
upon a plausible confession of his faith, in which he affected 
to be Orthodox in his sentiments, directed that he should be 
received by the Alexandrian church, Athanasius refused to 
admit him to communion, and exposed his prevarication. 
The Arians upon this exerted themselves to raise tumults at 
Alexandria, and to injure the character of Athanasius with 
the emperor, who was prevailed upon by falsehoods to pro- 
nounce against him a sentence of banishment. In the begin- 



BIOGE.APK1CAL SKETCHES. 369 

ning of the reign of Ccnstantius, he was recalled to his happy 
people, but was again disturbed and deposed through the 
influence of the Arians. Accusations were also sent against 
him and other bishops from the east to the west; but they 
were acquitted by Pope Julius in full council. Athanasius 
was restored a second time to his see, upon the death of the 
Arian bishop, "who had been placed in it. Arianism, however, 
being in favor at court, he was condemned by a council con- 
vened at Aries, and by another at Milan, and was a third 
time obliged to fly into the deserts. His enemies pursued 
him even here, and set a price upon his head. In this situa- 
tion, Athanasius composed writings full of eloquence to 
strengthen the faith of believers, and expose the falsehood of 
his enemies. He returned with the other bishops whom 
Julian the Apostate recalled from banishment, and, in A. D. 
382, held a council at Alexandria, where the belief of a con- 
substantial Trinity was openly professed. Many now were 
recovered from Arianism, and brought to subscribe the 
Nicene creed. But his peace was again interrupted by the 
complaints of the heathen, whose temples the zeal of Athana- 
sius kept always empty. He was again obliged to fly to save 
his life. The accession of Jovian brought him back. During 
the reign of Jovian, also, Athanasius held another council, 
which declared its adherence to the Nicene faith ; and with 
the exception of a short retirement under Valens, he was 
permitted to sit down in quiet and govern his affectionate 
church of Alexandria, until his death, in 373. Of the forty- 
six years of his official life, he spent twenty in banish- 
ment. 

Athanasius (says the Encyclopedia Americana) is one of 
the greatest men of whom the church can boast. His deep 
mind, his noble heart, his invincible courage, his living faith, 
his unbounded benevolence, sincere humility, lofty eloquence, 
and strictly virtuous life, gained the honor and love of all. 
In all his writings, his style is distinguished for clearness and 
moderation. 



370 BIOGRAPHICAL SKETCHES. 

MOSES MA1MONIDES, 

or Moses son of Maimon, commonly called Moses Egypticus, 
because physician to the sultan of Egypt, was a Jewish rabbi, 
born at Cordova, in Spain, 1131. He opened a school in 
Egypt, and as his skill, not only in languages, but in all 
branches of science and of philosophy, was very great, his in- 
structions were attended by numerous and respectable pupils. 
Thus eminently distinguished as a scholar, as a physician, 
and also as a divine, so as to be called inferior only to the 
legislator Moses, he beheld with indifference, and even 
contempt, the fables and traditions of his countrymen, and 
applied all the powers of learning, and the vast resources of 
his mind, in the cause of truth, virtue, and philosophy. Some 
of his works were written in Arabic, but are extant now in 
Hebrew only. The most famous of these are his Commen- 
taries on the Misna; Jad, a complete pandect of the Jewish 
law; More Nevochim, a valuable work, explaining the difficult 
passages, phrases, parables, and allegories, in Scripture, and 
several other works. This great and learned man died in 
Egypt at the age of seventy, and was buried with his nation 
in the land of Upper Galilee. His death was mourned for 
three whole days by Jews and Egyptians, and the year in 
which he died, in respect of his great virtues and learning, 
was called Lamentum Lamentabile. 



JOHN AGRICOLA, 
a German divine, born at Isleb. He was the friend and the 
disciple of Luther, but afterwards violently opposed him, and 
became the head of the Antinomians, a sect which regarded 
faith as the whole of the duties of man. He was also en- 
gaged in a dispute with Melancthon; but, with the most 
laudable motives, he endeavored to effect a reconciliation 
between the Catholics and Protestants. He died at Berlin, 
1566, aged seventy-four. 



BIOGRAPHICAL SKETCHES. 371 

MICHAEL SERVETUS, 

a native of Villanuova, in Arragon, son of a notary. He 
studied the law at Toulouse, but afterwards applied to 
medicine at Paris, and took there his doctor's degree. The 
boldness and pertinacity of his opinions created him enemies, 
and he left the capital to settle at Lyons, but afterwards he 
retired to Charlieu. On the invitation of the archbishop of 
Vienne, in Dauphiny, he was prevailed upon to fix his resi- 
dence there, and he might have lived in peace and respected, 
had he been satisfied to seek celebrity in medical pursuits 
alone. Eager to publish his Arian opinions on religion, he 
sent three questions to Calvin on the Divinity of Christ, on 
Regeneration, and on the Necessity of Baptism, and, when 
answered with civility, he reflected on the sentiments of his 
correspondent with arrogant harshness. This produced a 
quarrel, and ended in the most implacable hatred, so that 
Calvin, bent on revenge, obtained, by secret means, copies 
of a work in which his antagonist was engaged, and caused 
him to be accused before the archbishop as a dangerous man. 
Servetus escaped from prison ; but, on his way to Italy, he 
had the imprudence to pass in disguise through Geneva, 
where he was recognized by Calvin, and immediately seized 
by the magistrate as an impious heretic. Forty heretical 
errors were proved against him by his accusers ; but Servetus 
refused to renounce them, and the magistrates, at last yielding 
to the loud representations of the ministers of Basle, Berne, 
and Zurich, and especially of Calvin, who demanded the 
punishment of a profane heretic, ordered the unhappy man 
to be burnt. On the 27th October, 1553, the wretched Ser- 
vetus was conducted to the stake, and, as the wind prevented 
the flames from fully reaching his body, two long hours 
elapsed before he was freed from his miseries. This ctnel 
treatment deservedly called down the general odium on the 
head of Calvin, who ably defended his conduct and that of 
the magistrates. Servetus published various works against 



372 BIOGRAPHICAL SKETCHES. 

the Trinity, which were burnt in disgrace at Geneva, and 

other places. 



S1MONIS MEN NO, 

an ecclesiastic of Friesland, embraced the tenets of the 
Anabaptists, and, after being again baptized by Ubbo Philippi, 
became a powerful leader of his sect. He denied that Jesus 
Christ received a human shape from his mother, the virgin 
Mary; and while he maintained the necessity of again bap- 
tizing adults, he inveighed against the custom of infant 
baptism, which he regarded as Popish innovation. His elo- 
quence and his learning were so much admired, that he 
gained a great number of followers in Westphalia, Guelder- 
land, Holland, and Brabant; but, though a price was set on 
his head, he had the good fortune to escape his persecutors. 
He was, in his opinions, more moderate than the rest of the 
Anabaptists. His followers are still to be found in the Low 
Countries, under the name of Mennonites, divided into two 
distinct sects. He died at Oldeslo, between Lubec and Ham- 
burg, 1565. His works were published at Amsterdam, 1681. 



FRANCIS XAVIER, 
denominated the Apostle of the Indies, was born, in 1506, at 
the castle of Xavier, in Navarre; studied at Paris; became 
one of the first and most zealous disciples of Ignatius Loyola; 
was sent to the East by John III. of Portugal, to propagate 
the gospel ; performed his mission in Hindoostan, the Moluc- 
cas, and Japan ; and was on the point of landing in China, 
when he died, 1552. 



FAUSTUS SOCINUS, 

from whom the Socinians derive their name, was born, in 
1539, at Sienna, and was for a considerable period in the 
service of the grand duke of Tuscany; after which he 



BIOGRAPHICAL SKETCHES. 373 

went to study theology, at Basle. The result of his studies 
was the adoption of those anti-Trinitarian doctrines, which his 
uncle Lelio Socinus is believed also to have professed. 
Faustus settled in Poland, gained many followers, endured 
much persecution, and died in 1604. 



ROBERT BROWN 
was educated at Cambridge, and was a man of good parts 
and some learning. He began to inveigh openly against the 
ceremonies of the church, at Norwich, in 1580 ; but, being 
much opposed by the bishops, he, with his congregation, left 
England, and settled at Middleburgh, in Zealand, where they 
obtained leave to worship God in their own way, and form a 
church according to their own model. They soon, however, 
began to differ among themselves, so that Brown, growing 
weary of his office, returned to England in 1589, renounced 
his principles of separation, and was preferred to the rectory 
of a church in Northamptonshire. He died in prison in 
1839. The revolt of Brown was attended with the dissolution 
of the church at Middleburgh ; but the seeds of Brownism 
which he had sown in England were so far from being de- 
stroyed, that Sir Walter Raleigh, in a speech in 1592, com- 
putes no less than twenty thousand of this sect. 



JAMES ARMINIUS, 

a native of Oude-water, in Holland, 1560, founder of the 
sect of the Arminians. As he lost his father early, he was 
supported at the university of Utrecht, and of Marpurg, by 
the liberality of his friends ; but when he returned home, in 
the midst of the ravages caused by the Spanish arms, instead 
of being received by his mother, he found that she, as well 
as her daughters, and all her family, had been sacrificed to 
the wantonness of the ferocious enemy. His distress was for 
a while inconsolable ; but the thirst after distinction called 
32 



374 ' BIOGRAPHICAL SKETCHES. 

him to the newly-founded university of Leyden, where his 
industry acquired him the protection of the magistrates of 
Amsterdam, at whose expense he travelled to Geneva and 
Italy, to hear the lectures of Theodore Beza and James Za- 
barella. On his return to Holland, he was ordained minister 
of Amsterdam, 1588. As professor of divinity at Leyden, to 
which office he was called 1603, he distinguished himself by 
three valuable orations on the object of theology, on the 
author and end of it, and on the certainty of it; and he 
afterwards explained the prophet Jonah. In his public and 
private life, Arminius has been admired for his moderation ; 
and though many gross insinuations have been thrown against 
him, yet his memory has been fully vindicated by the ablest 
pens, and he seemed entitled to the motto which he assumed, 
— A good conscience is a paradise. A life of perpetual labor 
and vexation of mind at last brought on a sickness of which 
he died, October 19, 1619. His writings were all on con- 
troversial and theological subjects, and were published in one 
volume, quarto, Frankfort, 1661. 



FRANCIS HIGGINSON, 

first minister of Salem, Massachusetts, after receiving his 
education at Emanuel College, in Cambridge, became the 
minister of a church at Leicester, in England. While his 
popular talents filled his church with attentive hearers, such 
was the divine blessing upon his labors, that a deep attention 
to religious subjects was excited among his people. Becom- 
ing at length a conscientious Nonconformist to the rites of 
the English church, some of which he thought not only were 
unsupported by Scripture, but corrupted the purity of Chris- 
tian worship and discipline, he was excluded from the parish 
church, and became obnoxious to the High Commission Court. 
One day two messengers came to his house, and with loud 
knocks cried out, " Where is Mr. Higginson 1 We must 
speak with Mr. Higginson ! " His wife ran to his chamber, 
and entreated him to conceal himself; but he replied, that he 



BIOGRAPHICAL SKETCHES. 375 

should acquiesce in the will of God. He went down, and, as 
the messengers entered the hall, they presented him with some 
papers, saying, in a rough manner, "Sir, we came from 
London, and our business is to convey you to London, as you 
may see by those papers." "I thought so," exclaimed Mrs. 
Higginson, weeping; but a woman's tears could have but 
little effect upon hard-hearted pursuivants. Mr. Higginson 
opened the packet to read the form of his arrest, but, instead 
of an order from Bishop Laud for his seizure, he found a copy 
of the charter of Massachusetts, and letters from the governor 
and company, inviting him to embark with them for New 
England. The sudden transition of feeling from despondence 
to joy, may be better imagined than described. 

Having sought advice and implored the divine direction, 
he resolved to accept the invitation. In his farewell sermon, 
preached before a vast assembly, he declared his persuasion, 
that England would be chastised by war, and that Leicester 
would have more than an ordinary share of sufferings. It 
was not long before his prediction was verified. It is not 
meant that he claimed the power of foretelling future events : 
but he could reason with considerable accuracy from cause 
to effect, knowing that iniquity is generally followed by its 
punishment ; and he lived in an age when it was usual for 
ministers to speak with more confidence, and authority, and 
efficacy, than at present. He sailed from Gravesend, April 
25, 1629, accompanied by Mr. Skelton, whose principles ac- 
corded with his own. When he came to the Land's End, he 
called his children and the other passengers on deck to take 
the last view of their native country : and he now exclaimed, 
" Farewell, England! farewell, the church of God in England, 
and all the Christian friends there ! We do not go to Amer- 
ica as separatists from, the church of England, though we 
cannot but separate from its corruptions." He then con- 
cluded with a fervent prayer for the king, church, and state, 
in England. He arrived at Cape Ann, June 27, 1629, and, 
having spent the next day there, which was Sunday, on the 
29th he entered the harbor of Salem. July the 20th was 



376 BIOGRAPHICAL SKETCHES. 

observed as a day of fasting by the appointment of Governor 
Endicott, and the church then made choice of Mr. Higginson 
to be their teacher, and Mr. Skelton their pastor. 

Thus auspicious was the commencement of the settlement 
of Naumkeag, or Salem ; but the scene was soon changed, 
During the first winter, about one hundred persons died, and 
Mr. Higginson was soon seized with a hectic, which termi- 
nated his days in August, 1630, aged forty-two. In his last 
sickness, he was reminded of his benevolent exertions in the 
service of the Lord Jesus Christ. To consoling suggestions 
of this kind he replied, " I have been an unprofitable servant, 
and all my desire is to win Christ, and be found in him, not 
having my own righteousness." 



RICHARD BAXTER 

a Nonconformist, born at Rowton, Shropshire, 12th November, 
1615. He compensated for the deficiencies of a neglected 
education by unusual application, and was appointed master 
of Dudley free-school by the interest of Mr. Richard Foley, 
of Stourbridge, and soon after admitted into orders by the 
bishop of Winchester. His scruples were raised by the oath 
which was proposed by the convention at that time sitting, 
and he was among the number of those who showed their 
dislike to an unqualified submission "to archbishops, bishops, 
et cetera," as they knew not what the et cetera comprehended. 
In 1640, he was invited to be minister at Kidderminster ; but 
the civil war, which broke out soon after, exposed him to 
persecution, as he espoused the cause of the parliament. He 
retired to Coventry, and continued his ministerial labors till 
the success of the republicans recalled him to his favorite 
flock at Kidderminster. The usurpation of Cromwell gave 
him great offence, and he even presumed to argue in private 
with the tyrant on the nature and illegality of his power ; but 
in the only sermon which he preached before him, he wisely 
confined his subject to the dissensions which existed in the 
kingdom on religious matters. He was in London after 



BIOGRAPHICAL SKETCHES. 377 

Cromwell's death, and preached before parliament the day 
before the king's return was voted, and likewise before the 
lord mayor for Monk's successes. Charles II. made him one 
of his chaplains, and Chancellor Clarendon offered him the 
bishopric of Hereford, which he declined. He was, however, 
soon involved in the general persecution of the Nonconform- 
ists. His paraphrase on the New Testament drew upon 
him, in 1685, the vengeance of Jeffreys, and he was condemned 
to be imprisoned for two years, from which punishment, six 
months after, he was discharged by the interference of Lord 
Powis with King James. He died December 8th, 1691, and 
was interred in Christ Church. 



GEORGE FOX, 

the founder of the society of Friends, or Quakers, was born, 
in 1624, at Drayton, in Leicestershire, and was the son of a 
weaver, a pious and virtuous man, who gave him a religious 
education. Being apprenticed to a grazier, he was employed 
in keeping sheep — an occupation, the silence and solitude of 
which were well calculated to nurse his naturally enthusiastic 
feelings. When he was about nineteen, he believed himself 
to have received a divine command to forsake all, renounce 
society, and dedicate his existence to the service of religion. 
For five years, he accordingly led a wandering life, fasting, 
praying, and living secluded ; but it was not till about 1648 
that he began to preach his doctrines. Manchester was the 
place where he first promulgated them. Thenceforth he 
pursued his career with untirable zeal and activity, in spite 
of frequent imprisonment and brutal usage. It was at Derby 
that his followers were first denominated Quakers, either from 
their tremulous mode of speaking, or from their calling on 
their hearers to " tremble at the name of the Lord." The 
labors of Fox were crowned with considerable success ; and, 
in 1669, he extended the sphere of them to America, where 
he spent two years. He also twice visited the continent. 
He died in 1690. His writings were collected in three vol- 
32* 



378 BIOGRAPHICAL SKETCHES. 

umes, folio. Whatever may be thought of the tenets of Fox, 
there can be no doubt that he was sincere in them, and that 
he was a man of strict temperance, humility, moderation, and 
piety. 

WILLIAM PENN, 
the founder of Pennsylvania, was born in London, 1644. 
From a private school at Chigwell, Essex, he entered, in 
1660, as a gentleman commoner at Christ Church, Oxford ; 
but, as he withdrew from the national forms of worship with 
other students, who, like himself, had listened to the preaching 
of Thomas Loe, a Quaker of eminence, who was fined for Non- 
conformity, and, the next year, as he pertinaciously adhered 
to his opinions, he was expelled from the college. His father 
sent him to France, and, on his return, he entered at Lincoln's 
Inn, as a law student. In 1666, he was sent to manage an 
estate in Ireland, and, during his residence there, he renewed 
his acquaintance with Loe, and showed such partiality to the 
Quakers, that he was, in those days of persecution, taken up 
at a meeting at Cork, and imprisoned by the mayor, who at 
last restored him to liberty at the request of Lord Orrery. 
His return to England produced a violent altercation with 
his father, who wished him to abandon those singular habits 
so offensive to decorum and established forms ; and, when he 
refused to appear uncovered before him and before the king, 
he a second time dismissed him from his protection and favor. 
In 1668, he first appeared as a preacher and as an author 
among the Quakers ; and, in consequence of some controver- 
sial dispute, he was sent to the Tower, where he remained in 
confinement for seven months. The passing of the conventi- 
cle act soon after again sent him to prison in Newgate, from 
which he was released by the interest of his father, who about 
this time was reconciled to him, and left him, on his decease 
some time after, a valuable estate of about fifteen hundred 
pounds per annum. In 1672, he married Gulielma Maria 
Springett, a lady of principles similar to his own, and then 
fixed his residence at. Rickmansworth, where he employed 



BIOGRAPHICAL SKETCHES. 379 

himself zealously in promoting the cause of the Friends by 
his preaching, as well as by his writings. In 1677, he went, 
with George Fox and Robert Barclay, to the continent on a 
religious excursion ; and, after visiting Amsterdam and the 
other chief towns of Holland, they proceeded to the court 
of Princess Elizabeth, the granddaughter of James I., at 
Herwerden or Herford, where they were received with great 
kindness and hospitality. Soon after his return to England, 
Charles II. granted him, in consideration of the services of 
his father, and for a debt due to him from the crown, a prov- 
ince of North America, then called New Netherlands, but 
now making the state of Pennsylvania. In consequence of 
this acquisition, he invited, under the royal patent, settlers 
from all parts of the kingdom, and drew up, in twenty-four 
articles, the fundamental constitution of his new province, in 
which he held out a greater degree of religious liberty than 
had at that time appeared in the Christian world. A colony 
of people, chiefly of his persuasion, soon flocked to share his 
fortunes; the lands of the country were cleared and improved, 
and a town was built, which, on the principle of brotherly- 
love, received the name of Philadelphia. In 1682, Penn 
visited the province, and confirmed that good understanding 
which he had recommended with the natives ; and, after two 
years' residence, and with the satisfaction of witnessing and 
promoting the prosperity of the colonists, he returned to 
England. Soon after, Charles died, and the acquaintance 
which Penn had with the new monarch was honorably used 
to protect the people of his persuasion. At the revolution, 
however, he was suspected of treasonable correspondence 
with the exiled prince, and therefore exposed to molestation 
and persecution. In 1694, he lost his wife; but, though 
severely afflicted by the event, he in about two years married 
again, and afterwards employed himself in travelling in Ire- 
land, and over England, in disseminating, as a preacher, the 
doctrines of his sect. He visited, in 1699, his province with 
his wife and family, and returned to England in 1701. The 
suspicion with which he had been regarded under William's 



380 BIOGRAPHICAL SKETCHES. 

government, ceased at the accession of Queen Anne, and the 
unyielding advocate of Quakerism was permitted to live with 
greater freedom, and to fear persecution less. In 1710, he 
removed to Rushcomb, near Twyford, Berks, where he spent 
the rest of his life. Three repeated attacks of an apoplexy 
at last came to weaken his faculties and his constitution, and, 
after nearly losing all recollection of his former friends and 
associates, he expired, 30th July, 1718, and was buried at 
Jordan, near Beaconsfield, Bucks. The character of Penn 
is truly amiable, benevolent, and humane; his labors were 
exerted for the good of mankind, and, with the strictest con- 
sistency of moral conduct and religious opinion, he endured 
persecution and malice with resignation ; and, guided by the 
approbation of a pure conscience, he showed himself indefat- 
igable in the fulfilling of what he considered as the law of 
God, and the clear demonstration of the truth of the gospel. 
The long prosperity of Pennsylvania, and of his favorite city, 
Philadelphia, furnishes the best evidence of his wisdom as a 
legislator. 



BENEDICT SPINOZA, 

an atheistical writer, son of a Portuguese Jew, born at 
Amsterdam, 1638. He studied medicine and theology; but 
his religion was so loose, and his inquiries for the reason of 
every thing which he was to believe, became so offensive to 
the rabbies, that he was thrust out of the synagogue. In 
consequence of this, he became a Christian, and was bap- 
tized ; but his conversion was insincere, and though, during 
his life, he did not openly profess himself an atheist, his 
posthumous works plainly proved him such. He died, of a 
consumption, at the Hague, February, 1677, aged forty-five. 
He is the founder of a regular system of atheism, and by his 
hypothesis he wished to establish that there is but one sub- 
stance in nature, which is endowed with infinite attributes, 
with extension and thought ; that all spirits are modifications 
of that substance; and that God, the necessary and most 



BIOGRAPHICAL SKETCHES. 381 

perfect being, is the cause of all things that exist, but does 
not differ from them. These monstrous doctrines, though 
not new, were thus built into a regular system by this extraor- 
dinary man, who is said in other respects to have been of 
a good moral character in private life, benevolent, friendly, 
and charitable. His conduct was marked by no licentiousness 
or irregularity; but he retired from the tumults of Amsterdam 
to a more peaceful residence at the Hague, where curiosity 
led princes, philosophers, and learned men, to see and to 
converse with this bold assertor of atheism. 



ANN LEE 
Was born in the town of Manchester, in England, in 1786. 
Her father, John Lee, though not in affluent circumstances, 
was an honest and industrious man. Her mother was es- 
teemed as a very pious woman. As was common with the 
laboring classes of people in England at that period, their 
children, instead of being sent to school, were brought up to 
work from early childhood. By this means, Ann, though 
quite illiterate, acquired a habit of industry, and was early 
distinguished for her activity, faithfulness, neatness, and good 
economy in her temporal employments. 

From early childhood she was the subject of religious 
impressions and divine manifestations. These continued, in 
a greater or less degree, as she advanced in years; so that, at 
times, she was strongly impressed with a sense of the great 
depravity of human nature, and of the lost state of mankind 
by reason of sin. But losing her mother at an early age, 
and finding no person to assist her in the pursuit of a life of 
holiness, and being urged by the solicitations of her relations 
and friends, she was married to Abraham Stanley, by whom 
she had four children, who all died in infancy. But the 
convictions of her youth often returned upon her with great 
force, which at length brought her under excessive tribulation 
of soul. In this situation, she sought earnestly for deliverance 
from the bondage of sin, 



382 BIOGRAPHICAL SKETCHES: 

While under these exercises of mind, she became acquainted 
with a society of people associated under the ministration of 
James Wardly, who, with Jane, his wife, had been greatly 
favored with divine manifestations concerning the second 
appearing of Christ, which they foresaw was near at hand. 
Ann readily embraced their testimony, and united herself to 
the society in the month of September, 1758. 

In this society, Ann found that strength and protection 
against the powerful influences of evil, which, for the time 
being, were answerable to her faith; and, by her faithful 
obedience, she by degrees attained to the full knowledge and 
experience in spiritual things which they had found. But as 
she still found in herself the remains of the propensities of 
fallen nature, she could not rest satisfied short of full salva- 
tion; she therefore sought earnestly, day and night, in the 
most fervent prayers and cries to God, to find complete 
deliverance from a sinful nature, and to know more perfectly 
the way of full redemption and final salvation. 

After passing through many scenes of tribulation and 
suffering, she received a full answer to her prayers and 
desires to God. She then came forward, and, with extraor- 
dinary power and energy of spirit, testified that she had 
received, through the Spirit of Christ, a full revelation of the 
fallen nature of man, and of the only means of redemption, 
which were comprised in his precepts and living example 
while on earth. The astonishing power of God which ac- 
companied her testimony of this revelation to the society, 
was too awakening and convincing to leave a doubt on the 
minds of the society of its divine authority. When, therefore, 
Ann had thus manifested to the society the revelation of light 
which she had received, she was received and acknowledged 
as their leader and spiritual Mother in Christ. This was the 
only name of distinction by which she was known in the 
society. The term Elect Lady was given to her by her 
enemies. Ann, with a number of her followers, visited 
America in 1774, and formed the" first society of Shakers in 
this country, at Watervliet, N. Y., where she died in 1784 



BIOGRAPHICAL SKETCHES. 383 

JOHN GLASS, 

a Scotch divine, born at Dundee, 1698, and educated at 
Aberdeen. Upon his publication of a pamphlet on the in- 
-consistency of a civil establishment with Christianity, he was 
deposed from his church, near Dundee, and then became the 
founder of a new sect, called the Glassites in Scotland, and 
Sandemanians in England. As the discipline of his sect was 
very rigorous, few embraced his tenets, and the name is scarce 
known now. 



GEORGE KEITH, 

a Quaker, was born at Aberdeen, and was well educated. 
He came, in 1682, to East Jersey, where he was surveyor- 
general. In 1689, he taught a school in Philadelphia. After 
various exertions, writing and travelling for the propagation 
of the sentiments of his sect, he at first seceded, and at length 
entirely deserted the society. In England, he became an 
Episcopalian, and was consecrated as an Episcopal missionary, 
and in that capacity officiated for a short time in New York 
and Boston. Returning to England in 17G6, he was a rector 
at Edburton, in Sussex, where he died. His publications 
were numerous, but almost exclusively controversial. 



NICHOLAS LOUIS, COUNT ZINZENDORF, 

the patron of the sect of the Moravians, was born at Dresden, 
in May, 1700. He studied at Halle and Utrecht. About 
the year 1721, he purchased the lordship of Bertholdsdorf, in 
Lusatia. Some poor Christians, the followers of John Huss, 
obtained leave, in 1722, to settle on his estate. They soon 
made converts. Such was the origin of the village of Herrn- 
hut. Their noble patron soon after joined them. 

From this period Count Zinzendorf devoted himself to the 
business of, instructing his fellow-men by his writings and by 



384 BIOGRAPHICAL SKETCHES. 

preaching. He travelled through Germany, and in Denmark 
became acquainted with the Danish missions in the East In- 
dies and Greenland. About 1732, he engaged earnestly in 
the promotion of missions by his Moravian brethren, whose 
numbers at Herrnhut were then about five hundred. So suc- 
cessful were these missions, that in a few years four thousand 
negroes were baptized in the West Indies, and the converts 
in Greenland amounted to seven hundred and eighty-four. 

In 1737, he visited London, and, in 1741, came to America, 
and preached at Germantown and Bethlehem. February 11, 
1742, he ordained at Oly, in Pennsylvania, the missionaries 
Rauch and Buettner, and Rauch baptized three Indians 
from Shekomeco, east of the Hudson, " the firstlings of the 
Indians." He soon, with his daughter, Benigna, and several 
brethren and sisters, visited various tribes of Indians. At 
Shekomeco he established the first Indian Moravian congre- 
gation in North America. In 1743, he returned to Europe. 
He died at Herrnhut, in 1760, and his coffin was carried to 
the grave by thirty-two preachers and missionaries, whom he 
had reared, and some of whom had toiled in Holland, England, 
Ireland, North America, and Greenland. What monarch was 
ever honored by a funeral like this ? 



WILLIAM COURTNEY, 

archbishop of Canterbury, was the fourth son of Hugh 
Courtney, earl of Devonshire, by Margaret, granddaughter 
of Edward I. He was educated at Oxford, and, though 
possessed of abilities, owed his elevation in the church to 
the consequence of his family. When twenty-eight, he was 
made bishop of Hereford, and afterwards translated to London, 
where he summoned before him the great Wickliffe, in St. 
Paul's Cathedral, 1377. The bold reformer was on this 
occasion attended by his friends John of Gaunt and Lord 
Percy, who, in supporting his tenets, treated the prelate with 
such asperity, that a tumult was excited among the citizens 



BIOGRAPHICAL SKETCHES. 385 

of London. Courtney was made chancellor, 1381, and after- 
wards raised to the see of Canterbury. He was a violent 
persecutor of the Wickliffites, and condemned their tenets in 
a synod. He died at Maidstone, 1396, aged 55. 



RICHARD HOOKER, 

an* eminent divine of the church of England, was born in 
1553, at Heavitree, near Exeter, and, under the patronage 
of Bishop Jewel, was educated at Corpus Christi College, 
Oxford, where he was distinguished for his piety and exem- 
plary conduct. An unhappy marriage, which he contracted 
before he was thirty, with a scold who had neither beauty, 
money, nor manners, lost him his college fellowship, and was 
a fertile source of annoyance to him. In 1585, he was made 
master of the Temple ; but, weary of disputes with the after- 
noon lecturer, — a violent Presbyterian, — and longing for 
rural retirement, he relinquished this preferment, and ob- 
tained the rectory of Bishop's Bourne, in Kent, at which he 
resided till his decease, in 1600. His great work is the trea- 
tise on " Ecclesiastical Polity ; " of which Pope Clement VIII. 
said, " There are in it such seeds of eternity as will continue 
till the last fire shall devour all learning." 



CHARLES CHAUNCEY, 

second president of Harvard College, was born in England, 
in 15S9. He received his grammar education at Westmin- 
ster, and took the degree of Mr. D. at the university of Cam- 
bridge. He emigrated to New England in 1638, and, after 
serving for a number of years in the ministry at Scituate, 
was appointed, in 1654, president of Harvard College. In 
this office he remained till his death, in 1671, performing all 
its duties with industrious fidelity. He was eminent as a 
physician, and was of opinion that there ought to be no dis- 
tinction between physic and divinity. 
33 



386 BIOGRAPHICAL SKETCHES. 



ROGER WILLIAMS, 

the founder of the Providence Plantations, was born in Wales, 
in 1599, and was educated at Oxford. Being a dissenter, 
he came to America, in the hope of enjoying in freedom his 
religious opinions. He arrived at Hull, February 5, 1631, 
and was established at Salem, Massachusetts, as colleague 
with Mr. Skelton. His peculiar notions soon subjected him 
to the severest censure. He maintained that the magistrates 
were bound to grant toleration to all sects of Christians, and 
in his actions and words avowed the liberality of his princi- 
ples. After the death of Mr. Skelton, he was sole minister 
of Salem. Continuing to avow his opinions, which were 
considered not only heretical, but seditious, he was summoned 
before the General Court, to answer to numerous charges. 
He, however, refused to retract any of his opinions, and was 
accordingly banished, 1635. He first repaired to Seekonk ; 
but, being informed that that territory was within the juris- 
diction of Plymouth, he proceeded to Mooshausic, where, 
with others, in 1636, he began a plantation. The land 
was honestly purchased of the Indians; and the town, in 
acknowledgment of the kindness of Heaven, was called Prov- 
idence. Mr. Williams's benevolence was not confined to his 
civilized brethren ; he learned the language of the Indians, 
travelled among them, won the entire confidence of their 
chiefs, and was often the means of saving from injury the 
colony that had driven him from its protection. In 1643, he 
was sent to England, as agent for both settlements, and in 
September, 1644, returned with a patent for the territory, 
with permission for the inhabitants to institute a government 
for themselves. In 1651, he was again sent to England, in 
the capacity of agent, and returned in 1654, when he was 
ehosen president of the government. Benedict Arnold suc- 
ceeded him in 1657. He died in April, 16S3, aged eighty- 
four. Mr. Williams was consistent in his religious doctrines, 
and set a bright example of that toleration which he demanded 
from others. His mind was strong and well cultivated ; and 



BIOGRAPHICAL SKETCHES. s 387 

he read the Scriptures in the originals. After his banishment 
from Massachusetts, he maintained a correspondence with 
some of its principal men, and ever entertained for them the 
highest affection and respect. In his writings, he evinces 
his power at argument. In 1672, he held a public dispute 
with the most eminent Quaker preachers, of which he has 
published an account. He also published a " Key to the Indian 
Language," octavo, 1643; an answer to Mr. Cotton's letters, 
concerning the power of the magistrate in matters of religion, 
with other letters and discourses. 



JOHN CLARKE, 

a distinguished Baptist minister, and one of the first founders 
of Rhode Island, was a physician in London, before he came 
to this country. Soon after the first settlement of Massachu- 
setts, he was driven from that Golony with a number of 
others ; and March 7, 1633, they formed themselves into 
a body politic, and purchased Aquetneck of the Indian 
sachems, calling it the Isle of Rhodes, or Rhode Island. 
The settlement commenced at Pocasset, or Portsmouth. 
The Indian deed is dated March 24, 1638. Mr. Clarke was 
soon employed as a preacher ; and, in 1644, he formed a 
church at Newport, and became its pastor. This was the 
second Baptist church which was established in America. 
In 1649, he was an assistant and treasurer of Rhode 
Island colony. In 1651, he went to visit one of his brethren 
at Lynn, near Boston, and he preached on Sunday, July 20 ; 
but, before he had completed the services of the forenoon, he 
was seized, with his friends, by an officer of the government. 
In the afternoon, he was compelled to attend the parish meet- 
ing, at the close of which he spoke a few words. He was 
tried before the Court of Assistants, and fined twenty pounds ; 
in case of failure in the payment of which sum he was to be 
whipped. In passing the sentence, Judge Endicott observed, 
" You secretly insinuate things into those who are weak, 
which you cannot maintain before our ministers ; you may 



388 BIOGRAPHICAL SKETCHES. 

try and dispute with them." Mr. Clarke accordingly wrote 
from prison, proposing a dispute upon the principles which 
he professed. He represented his principles to be, that Jesus 
Christ had the sole right of prescribing any laws respecting 
the worship of God which it was necessary to obey ; that 
baptism, or dipping in water, was an ordinance to be admin- 
istered only to those who gave some evidence of repentance 
towards God and faith in Jesus Christ ; that such visible be- 
lievers only constituted the church ; that each of them had a 
right to speak in the congregation, according as the Lord 
had given him talents, either to make inquiries for his own 
instruction, or to prophesy for the edification of others, and 
that at all times and in all places they ought to reprove folly 
and open their lips to justify wisdom ; and that no servant of 
Jesus Christ had any authority to restrain any fellow-servant 
in his worship, where injury was not offered to others. No 
dispute, however, occurred, and Mr. Clarke, his friends pay- 
ing his fine without his consent, was soon released from 
prison, and directed to leave the colony. His companion 
Obadiah Holmes shared a severer fate ; for, on declining to 
pay his fine of thirty pounds, which his friends offered to do 
for him, he was publicly whipped in Boston. 

Mr. Clarke died at Newport, April 20, 1676, aged about 
66 years, resigning his soul to his merciful Redeemer, through 
faith in whose name he enjoyed the hope of a resurrection to 
eternal life. 

His life was so pure, that he was never accused of any 
vice, to leave a blot on his memory. His noble sentiments 
respecting religious toleration did not, indeed, accord with the 
sentiments of the age in which he lived, and exposed him to 
trouble ; but at the present time they are almost universally 
embraced. His exertions to promote the civil prosperity of 
Rhode Island must endear his name to those who are now 
enjoying the fruits of his labors. He possessed the singular 
honor of contributing much towards establishing the first 
government upon the earth, which gave equal liberty, civil 
and religious, to all men living under it. 



BIOGRAPHICAL SKETCHES. 389 

ANN HUTCHINSON, 

a woman who occasioned much difficulty in New England, 
soon after its first settlement, came from Lincolnshire to 
Boston, 1635, and was the wife of one of the representatives 
of Boston. The members of Mr. Cotton's church used to 
meet every week to repeat his sermons, and discourse on 
doctrines. She set up meetings for women, and soon had a 
numerous audience. After repeating the sermons of Mr. 
Cotton, she added reflections of her own ; she advocated her 
own sentiments, and warped the discourses of her minister to 
coincide with them. She soon threw the whole colony into 
a flame. The progress of her sentiments occasioned the 
synod of 1637, the first synod in America. This convention 
of ministers condemned eighty-two erroneous opinions, then 
propagated in the country. Mrs. Hutchinson, after this sen- 
tence of her opinions, was herself called before the court in 
November of the same year, and, being convicted of traducing 
the ministers, and advancing errors, was banished the colony. 
She went with her husband to Rhode Island. In the year 
1642, after her husband's death, she removed into the Dutch 
country beyond New Haven ; and the next year, she, her son 
Francis, and most of her family of sixteen persons, were 
killed by the Indians. 



MICHAEL MOLINOS, 

founder of the ancient sect of Quietists, was a Spaniard, of 
a rich and honorable family. He entered into priest's orders 
young, but would accept no preferment in the church. He 
possessed great talents, and was ardently pious, without any 
of the austerities of the Romish religious orders. He went to 
Rome, where, in 1675, he published his " Spiritual Guide," 
which gave him universal reputation. The Jesuits and Do- 
minicans, envious at his success, charged him with heresy, and 
at last succeeded in getting him condemned by the Inquisi- 
tion. He died of torment in their dungeons, a few years after. 
33* 



390 BIOGRAPHICAL SKETCHES. 

JOHN WESLEY, 

the great founder of Methodism, was born at Epworth, in 
England, in 1703. In 1714, he was placed at the Charter 
House; and two years after he was elected to Christ Church, 
Oxford. In 1725, he was ordained deacon, and the next year 
became fellow and tutor of Lincoln College. 

Wesley's character, says his biographer, is itself a study. 
He equalled Luther in energy and courage, and Melancthon 
in learning and prudence. All the excellences of both the 
Wittemberg reformers were combined, if not transcended, in 
his individual character. 

He possessed, in an eminent degree, the power of compre- 
hending at once the general outlines and the details of plans, 
the aggregate and the integrants. It is this power which 
forms the philosophical genius in science ; it is indispensable 
to the successful commander and the great statesman. It is 
illustrated in the whole economical system of Methodism — a 
system which, while it fixes itself to the smallest localities 
with the utmost detail and tenacity, is sufficiently general in 
its provisions to reach the ends of the world, and still maintain 
its unity of spirit and discipline. 

No man knew better than Wesley the importance of 
small things. His whole financial system was based on 
weekly penny collections. It was a rule of his preachers 
never to omit a single preaching appointment, except when 
the " risk of limb or life " required. He was the first to 
apply extensively the plan of tract distribution. He wrote, 
printed, and scattered over the kingdom, placards on almost 
every topic of morals and religion. In addition to the usual 
means of grace, he introduced the band meeting, the class 
meeting, the prayer meeting, the love feast, and the watch 
night. Not content with his itinerant laborers, he called into 
use the less available powers of his people by establishing 
the new departments of local preachers, exhorters, and leaders. 
It was, in fine, by gathering together fragments, by combining 



BIOGRAPHICAL SKETCHES. 391 

minutiae, that he formed that stupendous system of spiritual 
means which is rapidly evangelizing the world. 

It was not only in the theoretical construction of plans 
that he excelled ; he was, if possible, still more distinguished 
by practical energy. The variety and number of his labors 
would be absolutely incredible with less authentic evidence 
than that which corroborates them. He was perpetually 
travelling and preaching, studying and writing, translating 
and abridging, superintending his societies, and applying his 
great plans. He travelled usually Jive thousand miles a year, 
preaching twice and thrice a day, commencing at five o'clock 
in the morning. In the midst of all this travelling and 
preaching, he carried with him the meditative and studious 
habits of the philosopher. No department of human inquiry 
was omitted by him. " History, poetry, and philosophy/' 
said he, " I read on horseback." 

Like Luther, he knew the importance of the press; he 
kept it teeming with his publications. His itinerant preachers 
were good agents for their circulation. " Carry them with 
you through every round," he would say; " exert yourselves in 
this; be not ashamed, be not weary, leave no stone unturned." 
His works, including abridgments and translations, amounted 
to about two hundred volumes. These comprise treatises on 
almost every subject of divinity, poetry, music, history, — 
natural, moral, metaphysical, and political philosophy. He 
wrote, as he preached, ad populum; and his works have given 
to his people, especially in Great Britain, an elevated tone of 
intelligence as well as of piety. He may, indeed, be consid- 
ered the leader in those exertions which are now being made 
for the popular diffusion of knowledge. 

Differing from the usual character of men who are given 
to various exertions and many plans, he was accurate and 
profound. He was an adept in classical literature and the 
use of the classical tongues ; his writings are adorned with 
their finest passages. He was familiar with a number of 
modern languages; his own style is one of the best examples 
of strength and perspicuity among English writers. He was 



392 BIOGRAPHICAL SKETCHES. 

ready on every subject of learning and general literature. 
As a logician, he was considered by his enemies, as well as 
his friends, to be unrivalled. 

He was but little addicted to those exhilarations and con- 
trarieties of frame which characterize imaginative minds. 
His temperament was warm, but not fiery. His intellect 
never appears inflamed, but was a glowing, serene radiance. 
His immense labors were accomplished, not by the impulses 
of restless enthusiasm, but by the cool calculations of his 
plans, and the steady self-possession with which he pursued 
them. " Though always in haste," he said, " I am never in a 
hurry." He was as economical with his time as a miser could 
be with his gold ; rising at four o'clock in the morning, and 
allotting to every hour its appropriate work. " Leisure and 
I have taken leave of each other," said he. And yet such 
was the happy arrangement of his employments, that, amidst 
a multiplicity that would distract an ordinary man, he de- 
clares that " there are few persons who spend so many hours 
secluded from all company as myself." " The wonder of his 
character," said Robert Hall, " is the self-control by which 
he preserved himself calm, while he kept all in excitement 
around him. He was the last man to be infected by fanati- 
cism. His writings abound in statements of preternatural 
circumstances ; but it must be remembered that his faults in 
these respects were those of his age, while his virtues were 
peculiarly his own." 

Though of a feeble constitution, the regularity of his 
habits, sustained through a life of great exertions and vicis- 
situdes, produced a vigor and equanimity which are seldom 
the accompaniments of a laborious mind or of a distracted 
life. "1 do not remember," he says, "to have felt lowness 
of spirits one quarter of an hour since I was born." " Ten 
thousand cares are no more weight to my mind than ten 
thousand hairs are to my head." " I have never lost a night's 
sleep in my life." " His face was remarkably fine, his com- 
plexion fresh to the last week of his life, and his eye quick, 
keen, and active." He ceased not his labors till death. After 






BIOGRAPHICAL SKETCHES. 393 

the eightieth year of his age, he visited Holland twice. At 
the end of his eighty-second, he says, "I am never tired (such 
is the goodness of God) either with writing, preaching, cr 
travelling." He preached under trees which he had planted 
himself, at Kingswood. He outlived most of his first disciples 
and preachers, and stood up, mighty in intellect and labors, 
among the second and third generations of his people. In 
his later years persecution had subsided ; he was every where 
received as a patriarch, and sometimes excited, by his arrival 
in towns and cities, an interest " such as the presence of 
the king himself would produce." He attracted the largest 
assemblies, perhaps, which were ever congregated for religious 
instruction, being estimated sometimes at more than thirty 
thousand! Great intellectually, morally, and physically, he 
at length died, in the eighty-eighth year of his age and 
sixty-fifth of his ministry, unquestionably one of the most 
extraordinary men of any age. 

Nearly one hundred and forty thousand members, upward 
of five hundred itinerant, and more than one thousand local 
preachers, were connected with him when he died. 



GEORGE WHITEFIELD, 

one of the founders of the sect of the Methodists, was born 
at Gloucester, where his mother kept the Bell inn, 1714. 
From the Crypt school of his native town, he entered as 
servitor at Pembroke College, Oxford, and was ordained at 
the proper age by Benson, bishop of Gloucester. Enthusiasm 
and the love of singularity now influenced his conduct, and 
in his eagerness to obtain popularity, he preached not only 
in prisons, but in the open fields, and by a strong persuasive 
eloquence, multitudes regarded him as a man of superior 
sanctity. In 1738, he went to America, to increase the 
number of his converts ; but, after laboring for some time as 
the friend and the associate of the Wesleys, he at last was 
engaged with them in a serious dispute, which produced a 
separation. While he zealously asserted the doctrine of 



394 BIOGRAPHICAL SKETCHES. 

absolute election and final perseverance, agreeably to the 
notions of Calvin, his opponents regarded his opinion as 
unsupported by Scripture, and therefore inadmissible ; and in 
consequence of this arose the two sects of the Calvinistic and 
the Arminian Methodists. Secure in the good opinion of a 
great number of adherents, and in the patronage of Lady 
Huntingdon, to whom he was chaplain, he continued his la- 
bors, and built two Tabernacles in the city and in Tottenham 
Court Road for the commodious reception of his followers. 
He died at Newburyport, Massachusetts, while on a visit to 
his churches in America, and had the satisfaction to know 
that his adherents were numerous on both continents. 

At Newburyport, the Hon. William Bartlett has erect- 
ed an elegant marble monument, on which is the following 
inscription : — 

" This Cenotaph is erected, with affectionate veneration, 
to the memory of the Rev. George Whitefield, born at 
Gloucester, England, December 16, 1714; educated at 
Oxford University ; ordained 1736. In a ministry of thirty- 
four years, he crossed the Atlantic thirteen times, and 
preached more than eighteen thousand sermons. As a sol- 
dier of the cross, humble, devoted, ardent, he put on the 
whole armor of God ; preferring the honor of Christ to his 
own interest, repose, reputation, and life. As a Christian 
orator, his deep piety, disinterested zeal, and vivid imagina- 
tion, gave unexampled energy to his look, utterance, and 
action. Bold, fervent, pungent, and popular in his eloquence, 
no other uninspired man ever preached to so large assemblies, 
or enforced the simple truths of the gospel by motives so 
persuasive and awful, and with an influence so powerful on 
the hearts of his hearers. He died of asthma, September 30, 
1770, suddenly exchanging his life of unparalleled labors for 
his eternal rest." 

During Mr. Whitefield's visit to Philadelphia, he preached 
often in the evening from the gallery of the court-house in 



BIOGRAPHICAL SKETCHES. 395 

Market Street. So loud was his voice at that time, that it 
was distinctly heard on the Jersey shore, and so distinct 
was his speech, that every word he said was understood at 
Market Street wharf, a distance of upwards of four huqdred 
feet from the court-house. All the intermediate space was 
crowded with his hearers. Mr. Whitefield was truly remark- 
able for his uncommon eloquence and fervent zeal. His 
eloquence was indeed very great, and of the truest kind. He 
was utterly devoid of all affectation ; the importance of his 
subject, and the regard due to his hearers, engrossed all his 
concern. Every accent of his voice spoke to the ear, every 
feature of his face, every motion of his hands, and every 
gesture, spoke to the eye; so that the most dissipated and 
thoughtless found their attention arrested, and the dullest 
and most ignorant could not but understand. He appeared 
to be devoid of the spirit of sectarianism ; his only object 
seemed to be to " preach Christ and him crucified." 

The following anecdote respecting his manner of preaching 
will serve to illustrate this part of his character. One day, 
while preaching from the balcony of the court-house, in 
Philadelphia, he cried out, " Father Abraham, who have you 
got in heaven ; any Episcopalians ? " " No ! " " Any Pres- 
byterians ? "' " No ! " " Any Baptists ? " " No ! " " Have you 
any Methodists there ? " " No ! " " Have you any Independents 
or Seceders ? " " No ! No ! " "Why, who have you, then I " 
"We don't know those names here; all that are here are 
Christians — believers in Christ — men who have overcome 
by the blood of the Lamb, and the word of his testimony ! " 
"O, is this the case? then God help me — God help us all 
— to forget party names, and to become Christians in deed 
and in truth." 



SELINA HUNTINGDON, 

countess, second daughter of Washington, earl Ferrers, was 
born 1707, and married Lord Huntingdon, by whom she 
had four sons and three daughters. From habits of gayety 



396 BIOGRAPHICAL SKETCHES. 

and scenes of dissipation, she became all at once, after a se- 
rious illness, grave, reserved, and melancholy. Her thoughts 
were wholly absorbed by religion, and she employed the ample 
resources which she possessed in disseminating her principles 
by the popular arts of Whitefield, Romaine, and others. Not 
only her house in Park Street was thrown open for the frequent 
assembling of these pious reformers, but chapels were built 
in various parts of the kingdom, and a college erected in 
Wales for the education of young persons in the future la- 
bors of the ministry. After many acts of extensive charity, 
and with the best intentions, this enthusiastic lady died 
in 1791. 



ROBERT SANDEMAN, 

the founder of the sect called Sandemanians, was born at 
Perth, in Scotland, about the year 1718, and was educated at 
St. Andrews. Instead of entering into the church, for which 
he was intended, he became a linen manufacturer, and after- 
wards turned preacher. He came to America in October, 
1764, and from Boston he went to Danbury, Connecticut. 
In that town he gathered a church the following year. He 
afterwards established several societies in New England. 
Individuals are still found who adhere to his peculiarities, 
and are known by the name of his sect. He wrote an answer 
to Hervey's "Theron and Aspasio," said to be a work of tal- 
ent, but exhibiting great asperity. 

The following is copied from the monument of Mr. San- 
deman, in the burying-ground at Danbury : — 

" Here lies, until the resurrection, the body of Robert 
Sandeman, a native of Perth, North Britain, who, in the 
face of continual opposition from all sorts of men, long boldly 
contended for the ancient faith, that the bare word of Jesus 
Christ, without a deed or thought on the part of man, is 
sufficient to present the chief of sinners spotless before God. 
To declare this blessed truth, as testified in the holy Scrip- 



BIOGRAPHICAL SKETCHES. 397 

tures, he left his country, he left his friends, and, after much 
patient suffering, finished his labors at D anbury, April 2, 
1771, M. 53 years. 

Deigned Christ to come so nigh to us, 

As not to count it shame 
To call us brethren, should we blush 

At aught that bears his name ? 
Nay, let us boast in his reproach, 

And glory in his cross ; 
When he appears, one smile from him 

Would far o'erpay our loss." 



SAMUEL HOPKINS, 

an American divine, who, in his sermons and tracts, has 
made several additions to the sentiments first advanced by 
the celebrated Jonathan Edwards, late president of New 
Jersey College. Dr. Hopkins was born at Waterbury, in 
Connecticut, 1721, and graduated at Yale College, in 1741. 
Soon after, he engaged in theological studies, at Northamp- 
ton, Massachusetts, under the superintendence of Jonathan 
Edwards, and, in 1743, was ordained at Housatonic, now 
Great Barrington, Massachusetts, where he continued till he 
removed to Newport, Rhode Island, in consequence of the 
diminution of his congregation, and his want of support. 
When he had resided some time in this place, the people 
became dissatisfied with his sentiments, and resolved, at a 
meeting, to intimate to him their disinclination to his contin- 
uance among them. On the ensuing Sabbath, he preached 
his farewell discourse, which was so interesting and impres- 
sive that they besought him to remain, which he did till his 
death, in 1803. He was a pious and zealous man, of con- 
siderable talents, and almost incredible powers of application. 
He is said to have been sometimes engaged during eighteen 
hours in his studies. His doctrinal views are contained in 
his " System of Divinity," published in a second edition at 
Boston, in 1811, in two volumes, octavo. 
34 



398 BIOGRAPHICAL SKETCHES. 



JONATHAN MAYHEW, 

a divine of Boston, was born in Martha's Vineyard, in 1720, 
and educated at Harvard College. In 1747, he was ordained 
pastor of the West Church, in Boston, and continued in this 
station the remainder of his life. He possessed a mind of 
great acuteness and energy, and in his principles was a de- 
termined republican. He had no little influence in producing 
the American revolution. His sermons and controversial 
tracts obtained for him a high reputation; and many of 
them were republished several times in England. He died 
in 1766. 



SAMUEL SEABURY, 

first bishop of the Protestant Episcopal church in the United 
States, was born in 1728, and graduated at Yale College in 
1751. After finishing his classical education, he went to 
Scotland with the view of studying medicine; but soon, having 
turned his attention to theology, he altered his purpose and 
took orders in London, 1753. Returning to America, he 
officiated, first at Brunswick, New Jersey, then at Jamaica, 
Long Island, next at West Chester, New York, and lastly at 
New London, Connecticut, where he remained, as rector 
of the parish in that city, during the remainder of his life. 
As much as he was esteemed by his parishioners, his influ- 
ence was extended among his brethren throughout the state. 
Consequently, when the Episcopal church was organized in 
that diocese, he was elected bishop. He went immediately 
to England, in order to obtain consecration; but, meeting 
with some unexpected obstacles, he repaired to Scotland. 
Here he was able to accomplish the object of his mission. 
He was consecrated at Aberdeen, November 14, 1784. As 
soon as he was able to reach home, he resumed his duties 
as parish minister at New London, in connection with his 
episcopal functions for the diocese. Bishop Seabury had a 
vigorous and well -cultivated mind, and acquired a reputation 



BIOGRAPHICAL SKETCHES. 399 

corresponding with his high station. Three volumes of his 
sermons have been published. 

The following is the inscription on Bishop Seabury's 
monument at New London, Connecticut: — 

" Here lyeth the body of Samuel Seabury, D. D., Bishop 
of Connecticut and Rhode Island, who v departed from this 
transitory scene February 25th, Anno Domini 1796, in the 
68th year of his age, and the 12th of his episcopal conse- 
cration. 

"Ingenious without pride, learned without pedantry, good 
without severity, he was duly qualified to discharge the duties 
of the Christian and the Bishop. In the pulpit he enforced 
religion; in his conduct he exemplified it. The poor he 
assisted with his charity ; the ignorant he blessed with his 
instruction. The friend of men, he ever designed their good; 
the enemy of vice, he ever opposed it. Christian, dost thou 
aspire to happiness 1 Seabury has shown the way that leads 
to it." 



IlICHARD CLARKE, 

a clergyman of the Episcopal church, who maintained for 
many years a high reputation in South Carolina. He was a 
native of England, and soon after his arrival in Charleston 
was appointed rector of St. Philip's Church in that city. 
Here he was greatly admired as a popular preacher, and 
highly respected as an exemplary, amiable, benevolent, and 
liberal man. He returned to England in 1759, and was soon 
afterwards appointed a stated preacher in one of the principal 
churches in London. In this station, his eloquence and piety 
attracted a large share of public attention. His publications, 
chiefly on theological subjects, were numerous, amounting 
to six or seven octavo volumes. He lived to a late period in 
the eighteenth century, universally beloved and respected. 



400 BIOGRAPHICAL SKETCHES. 

JOSEPH PRIESTLE1, 

an English philosopher and dissenting divine, born at Field* 
head, Yorkshire, 1733. He was educated at Daventry, under 
Dr. Ashworth, for the ministry among the dissenters, and at 
the proper age he took care of a congregation at Needham 
Market, Suffolk, and afterwards at Nantwich, Cheshire. He 
became, in 1761, professor of belles lettres in the Warrington 
Academy, and after seven years' residence there he removed 
to Leeds, and two years after accepted the office of librarian 
and philosophical companion to the earl of Shelburne. In 
this retreat, the philosopher devoted himself laboriously to 
metaphysical and theological studies, and published various 
works ; and when, at last, he separated from his noble patron, 
he retired with an annual pension of one hundred and fifty 
pounds, to settle at Birmingham, as pastor to a Unitarian 
congregation, in 1780. While here usefully employed in 
advancing the cause of philosophy, and too often engaged in 
theological disputes, he became the victim of popular fury ; 
and the conduct of some of his neighbors in celebrating the 
anniversary of the French revolution, in 1791, with more 
intemperance than became Englishmen and loyal subjects, 
excited a dreadful riot. Not only the meeting-houses were 
destroyed on this melancholy occasion, but, among others, Dr. 
Priestley's house, library, manuscripts, and philosophical ap- 
paratus, were totally cqnsumed ; and, though he recovered a 
compensation by suing the county, he quitted this scene of 
prejudice and unpopularity. After residing some time at 
London and Hackney, where he preached to the congregation 
over which his friend Price once presided, he determined 
to quit his native country, and seek a more peaceful retreat 
in America, where some of his family were already settled. 
He left England in 1794, and fixed his residence at North- 
umberland, in Pennsylvania, where he died in 1804. His 
writings were very numerous, and he long attracted the 
public notice, not only by discoveries in philosophy, but by 
the boldness of his theological opinions. Had he confined 



BIOGRAPHICAL SKETCHES. 401 

his studies merely to philosophical pursuits, his name would 
have descended to posterity with greater lustre ; but he who 
attempts innovations in government and religion, for singu- 
larity, and to excite popular prejudices, must be little entitled 
to the applauses of the world. 



JAMES PURVES, 

a learned Arian preacher, born at a little village of Berwick- 
shire, in 1734. His father was only a keeper of cattle, and 
intended James for the same profession. He, meanwhile, 
having obtained the ' loan of some books on mathematics, 
made himself master of geometry and trigonometry, and 
afterwards taught these sciences, with other branches of 
mathematics, and assisted some public authors in compiling 
mathematical works, which have been well received. He 
joined a party of the ancient Cameronians, and in 1769, at 
one of their general meetings, was called to be a pastor 
among them. To qualify himself for this office, he studied 
the Greek and Hebrew languages, and compiled a Hebrew 
grammar, which is still in manuscript. These acquisitions 
led him into the study of the Arian controversy, when finally 
he adopted the opinions of Arius, and afterwards became 
preacher to a small Arian congregation in Edinburgh, where 
he also kept a school and a book-shop, for many years before 
he died. 



JOHN JEBB, 

Bishop of Limerick, was born September 27, 1775, and died 
December 9, 1833, aged 58. He was educated at the 
university of Dublin, where he gained a high reputation as a 
scholar. He was greatly esteemed as a man of a most amiable 
and gentle spirit; had the reputation of an accomplished 
orator and a learned and able theologian; and as a clergyman 
and a bishop he was truly exemplary. His original publica- 
tions are not numerous, but are of high merit. 
34* 



402 BIOGRAPHICAL SKETCHES, 

JOHN GASPAR CHRISTIAN LAVATER, 

a celebrated writer, born at Zurich, 1741. He was pastor 
of the church of St. Peter's at Zurich, and as a minister he 
acquired great reputation both by his eloquent discourses 
and his exemplary life. He was w T ounded by a French 
soldier when Zurich was taken by storm under Massena in 
J 799, and died there in consequence of it, 12th January, 1801. 
He acquired deserved celebrity as a physiognomist, and his 
writings on the subject, possessing great merit, ingenious 
remarks, and truly original ideas, have been translated into 
all the languages of Europe. His Christian piety was of the 
highest order. 



JOHN TILLOTSON, 

an eminent prelate, was born in 1630, at Sowerby, in York- 
shire, and was educated at Clare Hall, Cambridge. In 1691, 
after fruitless attempts to avoid the honor, he accepted, with 
unfeigned reluctance, the see of Canterbury, which was 
become vacant by the deprivation of Sancroft. This pro- 
motion, however, he did not long survive, as his decease took 
place in 1694. 

In his domestic relations, friendships, and the whole 
commerce of business, he was easy and humble, frank 
and open, tender-hearted and bountiful, to such an extent, 
that, while he was in a private station, he laid aside two 
tenths of his income for charitable uses. He despised wealth 
but as it furnished him for charity, in which he was judicious 
as well as liberal. His affability and candor, as well as 
abilities in his profession, made him frequently consulted in 
points relating both to practice and opinion. His love for 
the real philosophy of nature, and his conviction that the 
study of it is the most solid support of religion, induced him, 
not many years after the establishment of the Royal Society, 
to desire to be admitted into that assembly of the greatest 
men of the age ; into which he was accordingly elected on 



BIOGRAPHICAL SKETCHES. 403 

the 25th of January, 1672. His kindness towards the dis- 
senters was attended with the consequence intended by him, 
of reconciling many of them to the communion of the estab- 
lished church, and almost all of them to a greater esteem of 
it than they Bad before entertained. 

He died poor, the copy-right of his Posthumous Sermons 
(which, however, sold for two thousand five hundred guineas) 
being all that his family inherited. His works form three 
folio volumes. 



ISAAC NEWTON, 

a most celebrated English philosopher and mathematician, 
and one of the greatest geniuses that ever appeared in the 
world, was descended from an ancient family in Lincolnshire, 
where he was born in the year 1642. His powers of mind 
were wonderfully comprehensive and penetrating. Fonte- 
nelle says of him, " that in learning mathematics, he did not 
study Euclid, who seemed to him too plain and simple, and 
unworthy of taking up his time. He understood him almost 
before he read him : a cast of his eye on the contents of the 
theorems of that great mathematician, seemed to be sufficient 
to make him master of them." Several of his works mark a 
profundity of thought and reflection that has astonished the 
most learned men. He was highly esteemed by the univer- 
sity of Cambridge, and was twice chosen to represent that 
place in parliament. He was also greatly favored by Queen 
Anne, and by George I. The princess of Wales, af- 
terwards queen consort of England, who had a turn for 
philosophical inquiries, used frequently to propose questions 
to him. This princess had a great regard for him, and often 
declared that she thought herself happy to live at the same 
time as he did, and to have the pleasure and advantage of his 
conversation. 

This eminent philosopher was remarkable for being of a 
very meek disposition, and a great lover of peace. He would 
rather have chosen to remain in obscurity, than to have the 



404 BIOGRAPHICAL SKETCHES. 

serenity of his days disturbed by those storms and disputes* 
which genius and learning often draw upon those who are 
eminent for them. We find him reflecting on the controver- 
sy respecting his optic lectures (in which he had been almost 
unavoidably engaged) in the following terms: — "I blamed 
my own imprudence, for parting with so real a blessing as my 
quiet, to run after a shadow." 

The amiable quality of modesty stands very conspicuous 
in the character of this great man's mind and manners. He 
never spoke, either of himself or others, in such a manner as 
to give the most malicious censurers the least occasion even 
to suspect him of vanity. He was candid and affable ; and 
he did not assume any airs of superiority over those with 
whom he associated. He never thought either his merit or 
his reputation sufficient to excuse him from any of the com- 
mon offices of social life. Though he was firmly attached to 
the church of England, he was averse to the persecution of 
the Nonconformists. He judged of men by their conduct ; 
and the true schismatics, in his opinion, were the vicious and 
the wicked. This liberality of sentiment did not spring from 
the want of religion ; for he was thoroughly persuaded of the 
truth of revelation ; and amidst the great variety of books 
which he had constantly before him, that which he loved the 
best, and studied with the greatest application, was the Bible. 
He was, indeed, a truly pious man ; and his discoveries con- 
cerning the frame and system of the universe, were applied 
by him to demonstrate the being of a God, and to illustrate 
his power and wisdom. He also wrote an excellent dis- 
course, to prove that the remarkable prophecy of Daniel's 
weeks was an express prediction of the coming of the Mes- 
siah, and that it was fulfilled in Jesus Christ. 

The testimony of the pious and learned Dr. Doddridge to 
the most interesting part of this great man's character, can- 
not be omitted on the present occasion. " According to the 
best information," says he, "whether public or private, I 
could ever obtain, his firm faith in the divine revelation dis- 
covered itself in the most genuine fruits of substantial virtue 



BIOGRAPHICAL SKETCHES. 405 

and piety, and consequently gives us the justest reason to 
conclude that he is now rejoicing in the happy effects of it, 
infinitely more than in all the applause which his philosophi- 
cal works have procured him, though they have commanded 
a fame lasting as the world." 

He departed this life in the eighty-fifth year of his age, 
and, in his principles and conduct through life, has left a 
strong and comfortable evidence that the highest intellectual 
powers harmonize with religion and virtue, and that there is 
nothing in Christianity but what will abide the scrutiny of the 
soundest and most enlarged understanding. 

How great and satisfactory a confirmation is it to the sin- 
cere, humble Christian, and what an insurmountable barrier 
does it present to the infidel, to perceive, in the list of Chris- 
tian believers, the exalted and venerable name of Newton ! 
a man who must be acknowledged to be an ornament of 
human nature, when we consider the wide compass of his 
abilities, the great extent of his learning and knowledge, and 
the piety, integrity, and beneficence, of his life. This emi- 
nent character firmly adhered to the belief of Christianity, 
after the most diligent and exact researches into the life of 
its Founder, the authenticity of its records, the completion 
of its prophecies, the sublimity of its doctrines, the purity of 
its precepts, and the arguments of its adversaries. 



CHARLES V., 
emperor of Germany, king of Spain, and lord of the Nether- 
lands, was born at Ghent, in the year 1500. 

He is said to have fought sixty battles, in most of which 
he was victorious, to have obtained six triumphs, conquered 
four kingdoms, and to have added eight principalities to his 
dominions — an almost unparalleled instance of worldly pros- 
perity and the greatness of human glory. 

But all these fruits of his ambition, and all the honors 
which attended him, could not yield true and solid satisfaction. 
Reflecting on the evils and miseries which he had occasioned, 



406 BIOGRAPHICAL SKETCHES. 

and convinced of the emptiness of earthly magnificence, he 
became disgusted with the splendor that surrounded him, 
and thought it his duty to withdraw from it, and spend the 
rest of his days in religious retirement. Accordingly, he vol- 
untarily resigned all his dominions to his brother and son ; 
and, after taking an affectionate and last farewell of the 
latter, and a numerous retinue of princes and nobility who 
respectfully attended him, he repaired to his chosen retreat, 
which was situated in Spain, in a vale of no great extent, 
watered by a small brook, and surrounded with rising grounds 
covered with lofty trees 

A deep sense of his frail condition and great imperfections 
appears to have impressed his mind in this extraordinary 
resolution, and through the remainder of his life. As soon 
as he landed in Spain, he fell prostrate on the ground, and 
considering himself now as dead to the world, he kissed the 
earth, and said, " Naked came I out of my mother's womb, 
and naked I now return to thee, thou common mother of 
mankind ! " 

In this humble retreat, he spent his time in religious 
exercises and innocent employments, and buried here, in 
solitude and silence, his grandeur and his ambition, together 
with all those vast projects, which, for near half a century, 
had alarmed and agitated Europe, and filled every kingdom 
in it, by turns, with the terror of his arms, and the dread of 
being subjected to his power. Far from taking any part in 
the political transactions of the world, he restrained his curi- 
osity even from any inquiry concerning them, and seemed to 
view the busy scene he had abandoned with an elevation 
and indifference of mind which arose from his thorough ex- 
perience of its vanity, as well as from the pleasing reflection 
of having disengaged himself from its cares and temptations. 

Here he enjoyed more complete contentment than all his 
grandeur had ever yielded him ; as a full proof of which he 
has left this short but comprehensive testimony : — "I have 
tasted more satisfaction in my solitude, in one day, than in 
all the triumphs of my former reign. The sincere study, 



BIOGRAPHICAL SKETCHES. 407 

profession, and practice, of the Christian religion have in 
them such joys and sweetness as are seldom found in courts 
and grandeur." 



FRANCIS BACON, 

baron of Verulam, viscount St. Albans, and lord high chan- 
cellor of England, was born in the year 1561. He was one 
of the most remarkable men of whom any age or country can 
boast ; and his writings furnish incontestable proofs that his 
knowledge, wisdom, and benevolence, were very extraor- 
dinary. Lord Bacon died in 1626. 

That this illustrious character was deeply influenced by 
a truly humble and religious spirit, is manifest from the 
following prayer, which was found amongst his papers, in 
his own hand- writing : — 

" Most gracious Lord God, my merciful Father ; my 
Creator, my Redeemer, my Comforter ! thou soundest and 
sear chest the depths and secrets of all hearts ; thou ac- 
knowledgest the upright ; thou judgest the hypocrite ; vanity 
and crooked ways cannot be hid from thee. 

" Remember, O Lord, how thy servant has walked before 
thee; remember what I have first sought, and what has been 
principal in my intentions. I have loved thy assemblies ; I 
have mourned for the divisions of thy church ; I have de- 
lighted in the brightness of thy sanctuary; I have ever 
prayed unto thee, that the vine which thy right hand hath 
planted in this nation, might have the former and the latter 
rain, and that it might stretch its branches to the seas and 
to the floods. The state and bread of the poor and oppressed 
have been precious in my eyes ; I have hated all cruelty and 
hardness of heart; I have, though a despised weed, en- 
deavored to procure the good of all men. If any have been 
my enemies, I thought not of them, neither has the sun gone 
down upon my displeasure; but I have been as a dove, free 
from superfluity of maliciousness. Thy creatures have been 
my books, but thy Scriptures much more so. I have sought 



408 BIOGRAPHICAL SKETCHES. 

thee in the courts, the fields, and the gardens ; but I have 
found thee in thy temples. 

" O Lord, my strength ! I have, from my youth, met with 
thee in all my ways; in thy fatherly compassions, in thy 
merciful chastisements, and in thy most visible providences. 
As thy favors have increased upon me, so have thy correc- 
tions ; as my worldly blessings were exalted, so secret darts 
from thee have pierced me ; and when I have ascended before 
men, I have descended in humiliation before thee. And 
now, when I have been thinking most of peace and honor, 
thy hand is heavy upon me, and has humbled me according 
to thy former loving-kindness, keeping me still in thy fatherly 
school, not as a bastard, but as a child. Just are thy judg- 
ments upon me for my sins, which are more in number than 
the sands of the sea, but which have no proportion to thy 
mercies. Besides my innumerable sins, I confess before 
thee, that I am a debtor to thee for the gracious talent of 
thy gifts and graces; which I have neither put into a napkin, 
nor placed, as I ought, with exchangers, where it might have 
made best profit ; but I have misspent it in things for which 
I was least fit : so I may truly say, my soul hath been a 
stranger in the course of my pilgrimage. Be merciful unto 
me, O Lord, for my Savior's sake, and receive me into thy 
bosom, or guide me into thy ways." 



MATTHEW HALE, 
lord chief justice of England, was born in Gloucestershire, 
in the year 1609, and, by the care of a wise and religious 
father, had great attention paid to his education. 

In his youth, he was fond of company, and fell into many 
levities and extravagances. But this propensity and conduct 
were corrected by a circumstance that made a considerable 
impression on his mind during the rest of his life. Being 
one day in company with other young men, one of the party, 
through excess of wine, fell down, apparently dead, at their 
feet. Young Hale was so affected on this occasion, that he 



BIOGRAPHICAL SKETCHES. 409 

immediately retired to another room, and, shutting the door, 
fell on his knees, and prayed earnestly to God that his friend 
might be restored to life, and that he himself might be par- 
doned for having given countenance to so much excess. At 
the same time, he made a solemn vow that he would never 
again keep company in that manner, nor "drink a health" 
while he lived. His friend recovered, and Hale religiously 
observed his vow. After this event, there was an entire 
change in his disposition ; he forsook all dissipated company, 
and was careful to divide his time between the duties of 
religion and the studies of his profession. 

He became remarkable for his solid and grave deportment, 
his inflexible regard to justice, and a religious tenderness of 
spirit, which appear to have accompanied him through life. 
His retired meditations on religious subjects manifest a pious 
and humble frame of mind, and a solemnity well adapted to 
excite kindred emotions in the breast of the reader. 

"True religion," says he, " teaches the soul a high venera- 
tion for Almighty God, a sincere and upright walking, as in 
the presence of the invisible, all-seeing God. It makes a 
man truly love, honor, and obey him, and therefore careful 
to know what his will is. It renders the heart highly thank- 
ful to him, as his Creator, Redeemer, and Benefactor. It 
makes a man entirely depend on him, seek him for guidance, 
direction, and protection, and submit to his will with patience 
and resignation of soul. It gives the law, not only to his 
words and actions, but to his very thoughts and purposes ; so 
that he dares not entertain any which are unbecoming the 
presence of that God by whom all our thoughts are legible. 
It crushes all pride and haughtiness, both in a man's heart and 
carriage, and gives him an humble state of mind before God 
and men. It regulates the passions, and brings them into 
due moderation. It gives a man a right estimate of this 
present world, and sets his heart and hopes above it ; so that 
he never loves it more than it deserves. It makes the wealth 
and the glory of this world, — high places and great prefer- 
ments, — of but little consequence to him; so that he is 
&5 



410 BIOGRAPHICAL SKETCHES. 

neither covetous, nor ambitious, nor over-solicitous, con- 
cerning the advantages of them It makes him value the 
love of God and the peace of his own conscience above all 
the wealth and honor in the world, and to be very diligent in 
preserving them. He performs all his duties to God with 
sincerity and humility; and, whilst he lives on earth, his 
conversation, his hope, his treasures, are in heaven ; and he 
endeavors to walk suitably to such a hope." 

" They who truly fear God, have a secret guidance from a 
higher wisdom than what is barely human, namely, the Spirit 
of truth and goodness ; which does really, though secretly, 
prevent and direct them. Any man that sincerely and truly 
fears Almighty God, and calls and relies upon him for his di- 
rection, has it as really as a son has the counsel and direction 
of his father ; and though the voice be not audible, nor dis- 
cernible by sense, yet it is equally as real as if a man heard a 
voice, saying, ' This is the way ; walk in it.' " 

" Though this secret direction of Almighty God is princi- 
pally seen in matters relating to the good of the soul, yet, 
even in the concerns of this life, a good man fearing God, 
and begging his direction, will very often, if not at all times, 
find it. I can call my own experience to witness, that even 
in the temporal affairs of my whole life, I have never been 
disappointed of the best direction, when I have, in humility 
and sincerity, implored it. 

" The observance of the secret admonition of this Spirit 
of God in the heart, is an effectual means to cleanse and 
sanctify us ; and the more it is attended to, the more it will 
be conversant with our souls, for our instruction. In the 
midst of difficulties, it will be our counsellor ; in the midst 
of temptations, it will be our strength, and grace sufficient 
for us ; in the midst of troubles, it will be our light and our 
comforter." 

Chief Justice Hale died on the twenty-fifth of December, 
1676. 



BIOGRAPHICAL SKETCHES. 411 

PRINCESS ELIZABETH, 

of the Rhine, was born in the year 1620. She was the 
eldest daughter of Frederick V., elector palatine and king of 
Bohemia, by Anne, daughter of James I., king of England. 
This excellent princess possessed only a small territory; 
but she governed it with great judgment and attention 
to the happiness of her subjects. She made it a rule to 
hear, one day in the week, all such causes as were brought 
before her. On these occasions, her wisdom, justice, and 
moderation, were very conspicuous. She frequently re- 
mitted forfeitures, in cases where the parties were poor, or 
in any respect worthy of favor. It was remarkable that she 
often introduced religious considerations as motives to per- 
suade the contending parties to harmony and peace. She 
was greatly beloved and respected by her subjects, and also 
by many persons of learning and virtue not resident in her 
dominions ; for she patronized men of this character, what- 
ever might be their country or religious profession. 

In the year 1677, the famous William Penn paid her a 
visit, and was treated by her with great respect. The fol- 
lowing account of her is taken from his works : — 

" The meekness and humility of the princess appeared to 
me extraordinary : she did not consider the quality, but the 
merit, of the people she entertained. Did she hear of a 
retired man, seeking after the knowledge of a better world, 
she was sure to set him down in the catalogue of her charity, 
if he wanted it. I have casually seen, I believe, fifty tokens 
of her benevolence, sealed and directed to the several poor 
subjects of her bounty, whose distance prevented them from 
being personally known to her. Thus, though she kept no 
sumptuous table in her own court, she spread the tables of 
the poor in their solitary cells ; breaking bread to virtuous 
pilgrims, according to their wants and her ability." 

" She was abstemious in her living, and in apparel void of 
all vain ornaments. I must needs say, that her mind had a 
noble prospect: her eye was to a better and more lasting 



412 BIOGRAPHICAL. SKETCHES. 

inheritance, than can be found below. This made her not 
overrate the honors of her station, or the learning of the 
schools, of which she was an excellent judge. Being once 
at Hamburgh, a religious person, whom she went to see for 
religion's sake, remarked to her, that ' it was too great an 
honor for him, that a visitant of her quality, who was allied 
to so many great kings and princes of this world, should 
come under his roof: ' to whom she humbly replied, ' If they 
were religious, as well as great, it would be an honor indeed ; 
but if you knew what that greatness was, as well as I do, you 
would value it less.' " 

" After a religious meeting which we had in her chamber r 
she was much affected, and said, 'It is a hard thing to be 
faithful to what one knows. O, the way is strait \ I am 
afraid I am not weighty enough in my spirit to walk in it.' " 

" She once withdrew, on purpose to give her servants, who 
were religiously disposed, the liberty of discoursing with us, 
that they might the more freely put what questions of con- 
science they desired to be satisfied in. Sometimes she suf- 
fered both them and the poorest persons of her town to sit 
by her in her own chamber, where we had two meetings. I 
cannot forget her last words, when I took my leave of her : 
— ' Let me desire you to remember me, though I live at so 
great a distance, and you should never see me more. I thank 
you for this good time. Be assured that, though my condition 
subjects me to divers temptations, yet my soul has strong 
desires after the best things.' " 

<; She lived till the age of sixty years, and then departed at 
her house in Herwerden, in the year 1680, as much lamented 
as she had been beloved by her people. To her real worth I 
do, with a religious gratitude, dedicate this memorial." 



ROBERT BOYLE, 

an eminent philosopher, and a truly good man, was the son 
of Richard, earl of Cork, and was born at Lismore, in 
Ireland, in the year 1627. At Eton School, where he was 



BIOGRAPHICAL SKETCHES. 413 

educated, he soon discovered a force of understanding which 
promised great things, and a disposition to improve it to the 
utmost. During his education, and before he was ten years 
old, he was much afflicted with an ague, which considerably- 
depressed his spirits; and, to divert his attention, he was 
persuaded to read Amadis de Gaul, and other romantic books. 
But this kind of reading, he says in his memoirs, produced 
such restlessness in him, that he was obliged to apply himself 
to mathematical studies, in order to fix and settle, the volatility 
of his fancy. He died in the sixty-fifth year of his age. 

He was a man of great learning, and his stock of knowl- 
edge was immense. The celebrated Dr. Boerhaave has passed 
the following eulogium upon him : — " Boyle was the ornament 
of his age and country. Which of his writings shall I com- 
mend? All of them. To him we owe the secrets of fire, air, 
water, animals, vegetables, fossils ; so that from his works may 
be deduced the whole system of natural knowledge." 

He was treated with particular kindness and respect by 
Charles II., as well as by the two great ministers South- 
ampton and Clarendon. By the latter he was solicited 
to enter into orders ; for his distinguished learning and 
unblemished reputation induced Lord Clarendon to think 
that so very respectable a personage would do great honor to 
the clergy. Boyle considered the proposal with due atten- 
tion. He reflected that, in his present situation of life, 
whatever he wrote with respect to religion, would have 
greater weight, as coming from a layman ; for he well knew 
that the irreligious fortified themselves against all that the 
clergy could offer, by supposing and saying that it was their 
trade, and that they were paid for it. He considered, like- 
wise, that, in point of fortune and character, he needed no 
accessions ; and, indeed, his desire for these was always very 
limited. But Bishop Burnet, to whom Boyle had communi- 
cated memorandums concerning his life, tells us that what 
had the greatest weight in determining his judgment, was, 
" the not feeling within himself any motion or tendency of 
mind which he could safely esteem a call from the Holy 
35* 



414 BIOGRAPHICAL SKETCHES. 

Spirit, and so not venturing to take holy orders, lest he 
should be found to haveiied unto it." 

Bishop Burnet, who was Boyle's particular friend, and who, 
during an acquaintance of twenty-nine years, had spent many 
happy hours in conversation with him, gives a full account of 
his genuine piety and virtue, and of his zeal for the Christian 
religion. " This zeal," he says, " was unmixed with narrow 
notions, or a bigoted heat in favor of a particular sect; it 
was that spirit which is the ornament of a true Christian." 
Burnet mentions, as a proof of this, his noble foundation for 
lectures in defence of the gospel, against infidels of all sorts; 
the effects of which have been very conspicuous, in the many 
volumes of excellent discourses, which have been published 
in consequence of that laudable and pious design. 

The great object of his philosophical pursuits was to pro- 
mote the cause of religion, and to discountenance atheism 
and infidelity. His intimate friend Bishop Burnet makes 
the following observations on this point : — "It appeared to 
those who conversed with him on his inquiries into nature, 
that his main design (on which as he had his own eye con- 
stantly fixed, so he took care to put others often in mind of 
it) was to raise in himself and others more exalted sentiments 
of the greatness and glory, the wisdom and goodness, of God. 
This design was so deeply impressed on his mind, that he 
concludes the article of his will, which relates to the Royal 
Society, in these words : — 'I wish them a happy success in 
their attempts to discover the true nature of the works of 
God ; and I pray that they, and all searchers into physical 
truths, may cordially refer their attainments to the glory of 
the great Author of nature, and to the comfort of mankind.'" 

On another occasion, the same person speaks of him thus : 
— " He had the most profound veneration for the great God 
of heaven and earth that I ever observed in any man. The 
very name of God was never mentioned by him without a 
pause and observable stop in his discourse." So brightly 
did the example of this great and good man shine, through 
his whole course, that Bishop Burnet, on reviewing it, in a 



BIOGRAPHICAL SKETCHES. 415 

moment of pious exultation thus expressed himself: — "I 
might challenge the whole tribe of libertines to come and 
view the usefulness, as well as the excellence, of the Christian 
religion, in a life that was entirely dedicated to it." 



JOHN LOCKE, 
a very celebrated philosopher, and one of the greatest men 
that England ever produced, was born in the year 1632. He 
was well educated ; and, applying himself with vigor to his 
studies, his mind became enlarged, and stored with much 
useful knowledge. He went abroad as secretary to the Eng- 
lish ambassador at several of the German courts, and after- 
wards had the offer of being made envoy at the court of the 
emperor, or of any other that he chose ; but he declined the 
proposal, on account of the infirm state of his health. He 
was a commissioner of trade and plantations, in which station 
he very honorably distinguished himself. Notwithstanding 
his public employments, he found leisure to write much for 
the benefit of mankind. His " Essay on Human Understand- 
ing," his " Discourses on Government," and his " Letters on 
Toleration," are justly held in the highest esteem. 

This enlightened man and profound reasoner was most 
firmly attached to the Christian religion. His zeal to pro- 
mote it appeared, first, in his middle age, by publishing a 
discourse to demonstrate the reasonableness of believing Jesus 
to be the promised Messiah; and, afterwards, in the latter 
part of his life, by a Commentary on several of the Epistles 
of the apostle Paul. The sacred Scriptures are every where 
mentioned by him with the greatest reverence ; and he exhorts 
Christians " to betake themselves in earnest to the study of 
the way to salvation, in those holy writings, wherein God has 
revealed it from heaven, and proposed it to the world ; seek- 
ing our religion where we are sure it is in truth to be found, 
comparing spiritual things with spiritual." 

In a letter written the year before his death, to one who 
asked this question, " What is the shortest and surest way 



416 BIOGRAPHICAL SKETCHES. 

for a young man to attain the true knowledge of the Christian 
religion?" he says, "Let him study the holy Scriptures, 
especially the New Testament : therein are contained the 
words of eternal life. It has God for its author ; salvation 
for its end ; and truth, without any mixture of error, for its 
matter." This advice was conformable to his own practice. 
" For fourteen or fifteen years, he applied himself in an 
especial manner to the study of the Scriptures, and em- 
ployed the last years of his life hardly in any thing else. He 
was never weary of admiring the great views of that sacred 
book, and the just relation of all its parts : he every day made 
discoveries in it that gave him fresh cause of admiration." 

The consolation which he derived from divine revelation 
is forcibly expressed in these words : — "I gratefully receive 
and rejoice in the light of revelation, which has set me at 
rest in many things, the manner whereof my poor reason can 
by no means make out to me." 

After he had diligently employed a great part of his life in 
a variety of occupations, he chose a pleasing retirement for 
the remainder of his days. This leisure appears to have been 
productive of solid improvement, by enabling him to look 
calmly over the scenes of past life ; to form a proper estimate 
of its enjoyments, and to dedicate himself more fully to the 
cause of piety and virtue. 

About two months before his death, in 1704, he wrote a 
letter to his friend Anthony Collins, and left this direction 
upon it : — " To be delivered to him after my decease." It 
concludes with the following remarkable words : — 

" May you live long and happy, in the enjoyment of health, 
freedom, content, and all those blessings which Providence 
has bestowed on you, and to which your virtue entitles you. 
You loved me living, and will preserve my memory when I 
am dead. All the use to be made of it is, that this life is a 
scene of vanity, which soon passes away, and affords no solid 
satisfaction, but in the consciousness of doing well, and in 
the hopes of another life. This is what I can say upon 
experience; and what you will find to be true, when you 
come to make up the account. Adieu ! " 



BIOGRAPHICAL SKETCHES. 417 

JOSEPH ADDISON, 

a celebrated English writer, was born at Milston, in Wilt- 
shire, in the year 1672. About the age of fifteen, he was 
entered at Queen's College, Oxford, where, by his fine parts 
and great application, he made a surprising proficiency in 
classical learning. Before he left the university, he was 
warmly solicited to enter into orders ; and he once resolved 
to do so ; but his great modesty, and an uncommonly delicate 
sense of the importance of the sacred function, made him 
afterwards alter his resolution. He was highly respected by 
many of the greatest and the most learned of his contempora- 
ries. He travelled into Italy, where he made many useful 
observations, and prepared materials for some of his literary 
works. On his return to England, he was chosen one of the 
lords commissioners for trade. In 1709, he was appointed 
secretary to the lord lieutenant of Ireland, and, in 1717, was 
advanced to the high office of secretary of state. He died 
in 1729. 

His writings have been of great use to the world, and his 
" Evidences of the Christian Religion " not the least so. Dr. 
Johnson, in delineating his character as a writer, gives the 
following amiable picture of him: — "He employed wit on 
the side of virtue and religion. He not only made the proper 
use of wit himself, but taught it to others ; and, from his 
time, it has been generally subservient to the cause of reason 
and truth. He has dissipated the prejudice that had long 
connected cheerfulness with vice, and easiness of manners 
with laxity of principles. He has restored virtue to its dig- 
nity, and taught innocence not to be ashamed. This is an 
elevation of literary character above all Greek, above all 
Roman fame. As a teacher of wisdom, he may be confi- 
dently followed. His religion has nothing in it enthusiastic 
or superstitious; he appears neither weakly credulous nor 
wantonly skeptical ; his morality is neither dangerously lax 
nor impracticably rigid. All the enchantment of fancy, and 
all the cogency of argument, are employed to recommend to 
the reader his real interest — the care of pleasing the Author 
of his being." 



418 BIOGRAPHICAL SKETCHES. 

Of his integrity in discharging the duties of his office, 
there is a striking proof recorded. When he was secretary 
in Ireland, he had materially promoted the interest of an in- 
dividual, who offered him, in return, a bank note of three 
hundred pounds, and a diamond ring of the same value. 
These he strenuously refused to accept, and wrote to the 
person as follows : — " And now, sir, believe me, when I as- 
sure you I never did, nor ever will, on any pretence what- 
soever, take more than the stated and customary fees of my 
office. I might keep the contrary practice concealed from 
the world, were I capable of it, but I could not from myself; 
and I hope I shall always fear the reproaches of my own 
heart more than those of all mankind." 

A mind conscious of its own uprightness, and humbly 
trusting in the goodness of God, has the best ground to look 
forward with complacency towards another life. The follow- 
ing lines of Addison are sweetly expressive of the peace and 
pleasure which he enjoyed in contemplating his future ex- 
istence : — " The prospect of a future state is the secret com- 
fort and refreshment of my soul. It is that which makes 
nature look cheerful about me ; it doubles all my pleasures, 
and supports me under all my afflictions. I can look at dis- 
appointments and misfortunes, pain and sickness, death itself, 
with indifference, so long as I keep in view the pleasures of 
eternity, and the state of being in which there will be no 
fears nor apprehensions, pains nor sorrows." 






ISAAC WATTS, 

a learned and eminent dissenting minister, was born at South- 
ampton, in the year 1674, of parents who were distinguished 
by their piety and virtue. He died in 1748. He possessed 
an uncommon genius, of which he gave early proofs. He 
received a very liberal education, which was rendered highly 
beneficial to him by his own unwearied efforts to improve 
himself. After the most serious deliberation, he determined 
to devote his life to the ministry, of the importance of which 



BIOGRAPHICAL SKETCHES. 419 

office he had a deep and awful sense. He labored very dil- 
igently to promote the instruction and happiness of the people 
under his care, to whom, by his Christian conduct and amia- 
ble disposition, he greatly endeared himself. 

Soon after he had undertaken the pastoral office, his health 
sustained a severe shock by a painful and dangerous illness, 
from which he recovered very slowly. But, in the year 1712, 
he was afflicted with a violent fever, that entirely broke his 
constitution, and left such weakness upon his nerves, as con- 
tinued with him, in some measure, to his dying day. For 
four years he was wholly prevented from discharging the pub- 
lic offices of his station. Though this long interval of sick- 
ness was, no doubt, very trying to his active mind, yet it 
proved ultimately a blessing to him ; for it drew upon him 
the particular notice of Sir Thomas Abney, a very pious and 
worthy man, who, from motives of friendship, invited him into 
his family, in which he continued to the end of his life, and, 
for the long space of thirty-six years, was treated with uni- 
form kindness, attention, and respect. 

This excellent man was, by his natural temper, quick of 
resentment; but, by his established and habitual practice, he 
was gentle, modest, and inoffensive. His tenderness appeared 
in his attention to children and to the poor. To the poor, 
while he lived in the family of his friend, he allowed the 
third part of his annual revenue; and for children, he con- 
descended to lay aside the scholar, the philosopher, and the 
wit, to write little poems of devotion, and systems of instruc- 
tion, adapted to their wants and capacities, from the dawn of 
reason, through its gradations of advance in the morning of 
life. Few men have left behind them such purity of char- 
acter, or such monuments of laborious piety. He has pro- 
vided instruction for all ages, from those who are lisping their 
first lessons, to the enlightened readers of Malebranche and 
Locke. His " Improvement of the Mind " is a work in 
the highest degree useful and pleasing. Whatever he took in 
hand was, by his incessant solicitude for souls, converted to 
theology. As piety predominated in his mind, it is diffused 



420 BIOGRAPHICAL SKETCHES. 

over his works. Under his direction, it may be truly said 
that philosophy is subservient to evangelical instruction : it is 
difficult to read a page without learning, or at least wishing, 
to be better. 

The virtue of this good man eminently appeared in the 
happy state of his mind under great pains and weakness of 
body, and in the improvement which he derived from them. 
Of those seasons of affliction, he says, with a truly elevated 
mind and thankful heart, "I am not afraid to let the world 
know that, amidst the sinkings of life and nature, Christianity 
and the gospel were my support. Amidst all the violence of 
my distemper, and the tiresome months of it, I thank God I 
never lost sight of reason or religion, though sometimes I had 
much difficulty to preserve the machine of animal nature in 
such order as regularly to exercise either the man or the 
Christian." 

The sweet peace of conscience he enjoyed under these 
trying circumstances, and the rational and Christian founda- 
tion of his hope and trust in the divine goodness, are beauti- 
fully and justly expressed by him, in the following lines : — 

"Yet, gracious God, amid these storms of nature, 
Thine eyes behold a sweet and sacred calm 
Reign through the realms of conscience ; all within 
Lies peaceful, all composed. 'Tis wondrous grace 
Keeps off thy terrors from this humble bosom ; 
Though stained with sins and follies, yet serene 
In penitential peace and cheerful hope, 
Sprinkled and guarded with atoning blood, 
Thy vital smiles, amidst this desolation, 
Like heavenly sunbeams hid behind the clouds, 
Break out in happy moments, with bright radiance 
Cleaving the gloom ; the fair, celestial light 
Softens and gilds the horrors of the storm, 
And richest cordials to the heart conveys.' 



PHILIP DODDRIDGE 
was born in London, in the year 1702. His parents, who 
were persons of great worth, brought him up in an early 



BIOGRAPHICAL SKETCHES. 421 

knowledge of religion ; but he had the misfortune to lose 
them before he was fourteen years old. This circumstance 
excited in his mind very serious reflections, which, however, 
were not wholly of a gloomy nature ; for he expressed a de- 
vout, and even a cheerful trust in the protection of the God 
of mercies, the universal Parent of mankind. 

He diligently improved his time, and was anxious to be 
daily advancing in knowledge, piety, virtue, and usefulness. 
He possessed strong powers of mind, and, by unwearied ap- 
plication, acquired a large fund of sound and elegant learn- 
ing. His publications, which are chiefly on religious sub- 
jects, have been eminently useful to the world. By his 
literary acquisitions, his amiable disposition, and his desire 
to imbue the young mind with knowledge and virtue, he was 
qualified, in a peculiar manner, to become the instructor of 
youth; and for many years he superintended a very respecta- 
ble academy. As the pastor of a congregation, he mani- 
fested a sincere and zealous regard for the happiness of the 
people under his care, by whom he was greatly honored and 
beloved. 

He possessed many virtues; but the prime and leading 
feature of his soul was devotion. He was very solicitous to 
preserve and cultivate an habitual sense of the Supreme 
Being, to maintain and increase the ardor of religion in his 
heart, and to prepare himself, by devout exercises, for the im- 
portant labors of his station. Nor was it to his secret retire- 
ments that his piety was limited ; it was manifested in every 
part of the day, and appeared in his usual intercourse with 
men. In the little vacancies of time which occur to the 
busiest of mankind, he was frequently lifting up his soul to 
God. When he lectured on philosophy, history, anatomy, or 
other subjects not immediately theological, he would endeavor 
to graft some religious instructions upon them, that he might 
raise the minds of his pupils to devotion, as well as to knowl- 
edge; and, in his visits to his people, the Christian friend 
and minister were united. 

The piety of Dr. Doddridge Avas accompanied with the 
36 



422 BIOGRAPHICAL SKETCHES. 

warmest benevolence to his fellow-creatures. No one could 
more strongly feel that the love of God was to be united with 
love to man. Nor was this a principle that rested in kind 
wishes and pathetic feelings for the happiness of others; 
but it was manifested in the most active exertions for their 
welfare. No scheme of doing good was ever suggested to 
him into which he did not enter with ardor. But the gen- 
erosity of his mind was most displayed when any plans of 
propagating religion, and of spreading the gospel among 
those who were strangers to it, were proposed. In every 
thing of this kind he was always ready to take the lead, and 
was ardent in endeavoring to inspire his friends with the same 
spirit. 

He was of a weak and delicate bodily constitution ; and a 
severe cold which he caught about the forty-eighth year of 
his age, brought on a consumption of the lungs. The nearer 
he approached to his dissolution, the more plainly was ob- 
served his continual improvement in a spiritual and heavenly 
temper. Indeed, he seemed to have risen above the world, 
and to be daily breathing after immortality. This disposition 
of his mind was ardently expressed in several of his letters, 
and is manifest from his will, which was made at this time, 
and is prefaced in the following language : — "Whereas it is 
customary, on these occasions, to begin with commending the 
soul into the hands of God, through Christ, I do it ; not in 
mere form, but with sincerity and joy ; esteeming it my greatest 
happiness, that I am taught and encouraged to do it, by that 
glorious gospel, which, having most assuredly believed, I 
have spent my life in preaching to others ; and which I esteem 
an infinitely greater treasure than all my little worldly store, 
or possessions ten thousand times greater than mine." 

A short time before his death, he had been induced to try 
the mild air of the south; but change of climate did not 
produce the desired effect, and Dr. Doddridge continued 
gradually to weaken, till death put a period to his afflictions. 
In his last hours, he preserved the same calmness, vigor, and 
joy of mind, which he had felt and expressed through the 






BIOGRAPHICAL SKETCHES. 423 

whole of his illness. The only pain he had in the thought 
of dying, was the fear of that grief and distress which his 
wife would suffer from his removal. To his children, his 
congregation, and his friends in general, he desired to be re- 
membered in the most affectionate manner ; nor did he, in 
the effusions of his pious benevolence, forget the family where 
he lodged, or his own servant. Many devout sentiments and 
aspirations were uttered by him ; but the heart of his wife 
was too much affected with his approaching change to be able 
to recollect them distinctly. Though he died in a foreign 
land, and, in a certain sense, among strangers, his decease 
was embalmed with many tears. His age was 49 years. 



JOHN MURRAY, 

a distinguished preacher of Universalism in the United 
States, was born in Alton, county of Hampshire, England, 
on the 10th of December, 1741. 

When he had attained his eleventh year, the family re- 
moved to Ireland, in the vicinity of Cork. While here, he 
was converted to Methodism, and gained the attention of 
John Wesley, by whom he was appointed a class-leader. He 
was very earnest and devout in his religious exercises, and 
was regarded by his brethren as a valuable accession to their 
church. About this time his father died, and he shortly after 
left Ireland for England. He took up his residence in Lon- 
don, and was gradually led into gay society. The secret 
monitor, however, frequently reproached him, and fin lly 
brought him back again to the services of the sanctuary, and 
quickened the flame of religious devotion. At this time his 
prejudices against Universalism were very strong; his soul 
" kindled with indignation" against them. But, shortly after 
his marriage to a very amiable young lady of London, he was 
induced to visit Mr. Relly's chapel, the preacher of univer- 
sal salvation ; and, notwithstanding he had been so filled with 
wrath against Mr. Relly, that, as he subsequently said, he 
thought it would have been doing both God and man service 



424 BIOGRAPHICAL SKETCHES. 

to kill him, yet he was moved to tenderness by his preaching-, 
and subsequently became an attendant on his ministry. 
Rich were the consolations enjoyed by him and his amiable 
wife in their new faith. But great sorrows awaited him; 
she sickened and died ; and the death-scene is described by 
himself, in his autobiography, with thrilling effect. He 
would gladly have accompanied her to the spirit-world. He 
was now alone ; he felt himself a solitary being ; he had no 
taste for the joys of life ; his mind dwelt only on death and 
eternity; he was unfitted for society; and in this state of 
mind, Providence seems to have directed his thoughts to 
America. He resolved to embark; and, in the month of 
September, 1770, he landed upon the shores of New Jersey. 
Here he became at once acquainted with a philanthropic 
landholder, by the name of Thomas Potter, who, in the be- 
lief that God would send him a preacher, had erected a 
meeting-house, and who insisted that Murray was the man 
whom God had sent. In this house Murray commenced his 
labors as a preacher ; and from this time, he is to be contem- 
plated as the public advocate of Universalism, on the system 
of Relly. He soon visited the city of New York, and va- 
rious other cities and towns in the Middle States, preaching 
the gospel whithersoever he went. His first visit to Boston 
was made in October, 1773, and his second in September, 
1774. It was during this second visit that he was stoned in the 
pulpit of Rev. Mr. Croswell, in School Street. About this time 
he visited Gloucester, Massachusetts, which was afterwards 
his residence for many years. In 1775, he was appointed by 
General Washington chaplain to the Rhode Island troops, in 
the army then lying around Boston. He soon, however, re- 
turned to his charge in Gloucester, where he remained, mak- 
ing frequent visits to different parts of the United States, 
until October, 1793, when he was ordained pastor of the First. 
Universalist Society in Boston, which had purchased the 
house of worship formerly occupied by the society of Dr. 
Samuel Mather. His labors were not confined to this so- 
ciety, however ; in one respect he was a minister at large ; 



BIOGRAPHICAL SKETCHES. 425 

he continued his itinerant habits, more or less, until October, 
1809, when he was stricken with the palsy. He lived nearly 
six years after this affliction, and expired on the third day of 
September, 1815, He was buried in the Granary burying- 
ground, where his remains were suffered to lie unhonored 
until 1837, when they were removed to Mount Auburn, and 
a monument was erected to his memory. The monument is 
a beautiful fluted column, surmounted by an urn. It is en- 
circled by a belt, or tablet, on which two inscriptions are 
placed ; on one side — 

" John Murray, Preacher of the Gospel ; born in Alton, 
England, December 10, 1741 ; died in Boston, September 3, 
1815 ; reentombed beneath this stone, June 8, 1837." 

On the opposite side — 

" Erected at the recommendation of the United States 
General Convention of Universalists." 



ELHANAN WINCHESTER, 

a distinguished advocate of Universalism, was born in Brook- 
line, Massachusetts, September 30, 1751. In his nineteenth 
year, he was converted, under the preaching of the Baptists ; 
and it was by his labors that the present Baptist society in 
Newton was originally gathered. In the autumn of 1774, he 
made a journey to the Southern States. Early in 1778, he 
first saw Siegvolk's "Everlasting Gospel," a work which 
originally appeared in Holland, but which had been trans- 
lated and published by the Mennonites of Pennsylvania. It 
made a very deep impression upon his mind. In 1779, he 
came back to New England, his convictions of the truth of 
Universalism increasing upon him daily. He set out on his 
return to South Carolina in the autumn of 1780, and arrived 
at Philadelphia on the 7th of October. Here he intended to 
remain but a few days ; but God evidently had a great work 
for him to do in this place. Even his enemies acknowl- 
36* 



426 BIOGRAPHICAL SKETCHES. 

edged that his " manner of preaching was popular, his 
address very fascinating, and his appearance dignified and 
commanding." The Baptist church in that city invited him 
to tarry and preach to them, and he at length consented. 
About this time he read " Stonehouse on Universal Restitu- 
tion," which served to confirm him greatly in his belief of 
that doctrine. Notwithstanding his great popularity, a 
discontent began to show itself in certain members of the 
church. He foresaw that a storm was rising, and he deter- 
mined to prepare for it ; not (to use his words) " by denying 
what I had said, but by more fully examining, and deter- 
mining for myself, whether the sentiment was according to 
Scripture, or not. If I found it was not, I was determined 
to retract ; but if it was, to hold it fast, let the consequences 
be what they might." Such was his truly Christian resolu- 
tion. He avowed his belief in the final happiness of all men. 
A majority of the church were in his favor ; but, being a 
man of remarkably peaceful disposition, he did not urge them 
to press their claims to the meeting-house ; but they retired 
to the hall of the university, where they held their meetings 
for about four years, until they purchased a place for them- 
selves. During the rest of his life, he is to be viewed as 
the public advocate of universal restitution. There were 
several eminent men who adhered to him, and among others, 
Dr. Redman, and the celebrated Dr. Benjamin Rush, who 
remained his correspondent when he was in Europe. Added 
to all his other troubles, his domestic afflictions were very 
great. At the age of thirty-two, he had buried four wives. 
The fifth was a desperate fury, who gave him great trouble 
as long as he lived. After preaching about six years in 
Philadelphia, he was seized with an irresistible impulse to 
visit England. No persuasions could divert him from the 
purpose ; and in September, 1787, he arrived, almost penni- 
less, and a total stranger, in the great metropolis of the Brit- 
ish empire. He preached in different parts of London, and, 
by his fervid eloquence and earnest defence of the restoration, 
he soon gathered a congregation, who took for him the 



BIOGRAPHICAL SKETCHES. 427 

chapel in Parliament Court, in which he held his meetings 
until his departure for America. He spent six years and a 
half in this country, laboring assiduously to bring men to the 
knowledge of the truth ; and a deep and wide impression 
was made by his labors. In consequence of the ill treatment 
he experienced from his wife, he was obliged to leave her ; 
and he quitted England privately, and came home, filling the 
friends whom he had left behind with amazement, being 
ignorant at first what had befallen him. He arrived in Boston 
in July, 1794. Various were the speculations in this country 
in regard to his return. But he commenced at once his 
labors as a preacher, travelling in several of the states, — 
visited his former friends in Philadelphia, where he was 
joined by his wife, who had come home to America, and 
whom he freely forgave. It became evident, about this 
time, that his health was greatly impaired ; and an increasing 
asthma foretold a fatal termination. He came to Hartford, 
Connecticut, in October, 1798, and raised a congregation, to 
which he preached until he could preach no more. In April, 
1797, he delivered a sermon, under a strong presentiment 
that it was his last, from St. Paul's farewell address to the 
elders of the Ephesian church. He never entered the desk 
again. He contemplated his death with serenity and joy. 
On the morning of his decease, he commenced singing the 
hymn with several of his friends, — "Farewell, my friends 
in Christ below," but his voice soon faltered, and the torpor 
of death fell on him. His friends became disconcerted, and 
ceased to sing ; but he revived a little, and encouraged them 
to go on, joining in the first line of each verse, until his voice 
was actually " lost in death." This was on the 18th of April, 
1797, in the 47th year of his age. His funeral sermon was 
preached by Rev. Dr. Strong, of Hartford, who bore a frank 
testimony to Mr. Winchester's excellent character, and his 
final constancy in the doctrine he had preached. 

The following is the inscription on the stone erected to 
his memory : — 



428 BIOGRAPHICAL SKETCHES. 

" The General Convention of the Universal Churches, in 
Memory of their dear departed Brother, the Rev. Elhanan 
Winchester, erected this Monumental Stone. 

"He died April 18th, 1797, aged 46 years. 

'Twas thine to preach, with animated zeal, 

The glories of the resurrection morn, 
When sin, death, hell, the power of Christ shall feel, 

And light, life, immortality, be born." 



SAINT GENEVIEVE, 

born at Nanterre, about five miles from Paris, in the year 
423, about the time of Pharamond, the first king of France. 
St. Germain, bishop of Auxerre, observing in her, when yet 
very young, a particular disposition to sanctity, advised her 
to take a vow of perpetual virginity, which she accordingly 
did in the presence of the bishop of Paris. After the death 
of her parents, she went to Paris. The city was about to be 
deserted, when Attila, with his Huns, broke into France ; 
but Genevieve assured the inhabitants of complete security* 
if they would seek it by fervent prayers. Attila took his 
course from Champaigne to Orleans, returned thence into 
Champaigne, without touching Paris, and was defeated in 
451. By this event, Genevieve's reputation was established. 
In a time of famine, she went along the River Seine, from 
city to city, and soon returned with twelve large vessels 
loaded with grain, which she distributed gratuitously among 
the sufferers. This increased her authority, and she was 
highly honored by Merovaeus and Chilperic. Nothing, 
however, contributed more to her reputation for sanctity, than 
the circumstance, that, from her fifteenth to her fiftieth year, 
she ate nothing but barley-bread, except that she took some 
beans every two or three weeks, and, after her fiftieth year, 
some fish and milk. In 460, she built a church over the 
graves of St. Dionysius Rusticus and Eleutherius, near the 
village of Chasteville, where Dagobert afterwards founded 
the abbey of St. Denys. She died in 499 or 501, and her 



BIOGRAPHICAL SKETCHES. 429 

body was placed in the subterraneous chapel which St. Denys 
had consecrated to the apostles Paul and Peter. Clovis, by 
her request, built a church over it, which was afterwards 
called by her name, as was also the abbey that was founded 
there. Another church, consecrated to this saint, was built 
adjoining to the church of Notre Dame. Her relics are 
preserved in the former. The church celebrates the third 
of January, the day on which she died, in honor of her. 



GILBERT BURNET, 
bishop of Salisbury, was born at Edinburgh, in the year 
1643. He was carefully educated by his father; and, having 
a strong constitution and a prodigious memory, he applied 
himself closely to study, and acquired a great portion of 
learning and knowledge, which he seemed to have ready for 
all occasions. He travelled through France, Italy, and Hol- 
land, where he formed connections with many of the greatest 
persons of his time, by whom he was much respected for his 
talents and virtues. At Amsterdam, he became acquainted 
with the leading men of the different persuasions tolerated 
in the United Provinces — Calvinists, Arminians, Lutherans, 
Anabaptists, Brownists, Roman Catholics, and Unitarians; 
amongst each of which, he used frequently to declare, he 
met with men of such unfeigned piety and virtue, that he 
became strongly fixed in a principle of universal charity, and 
an invincible abhorrence of all severities on account of reli- 
gious opinions. 

The following sentiments, which he solemnly uttered to- 
wards the conclusion of his days, are very expressive of the 
nature and power of true religion, and of its influence upon 
his own mind : — 

" I recommend," he observes, " to all sorts of men, in the 
most serious manner, the study and practice of religion, as 
that which is the most important of all things, and which is 
both the light of the world, and the salt of the earth. 

"Nothing so opens our faculties, and composes and directs 



430 BIOGRAPHICAL SKETCHES. 

the whole man, as an inward sense of God ; of his authority 
over us ; of the laws he has set us ; of his eye ever upon us ; 
of his hearing our prayers, assisting our endeavors, watching 
over our concerns; of his being to judge, and reward or 
punish, us in another state, according to what we have done 
in this. Nothing will give us such a detestation of sin, and 
such a sense of the goodness of God, and of our obligations 
to holiness, as a right understanding and firm belief of the 
Christian religion. 

" By living according to the rules of religion, a man be- 
comes the wisest, the best, and the happiest creature that 
he is capable of being. Honest industry, the employing 
of time well, a constant sobriety, an undefiled purity and 
chastity, with continued serenity, are the best preservatives, 
too, of life and health; so that, take a man as an individual, 
religion is his guard, his perfection, his beauty, and his glory. 
This will make him a light in the world, shining brightly, 
and enlightening many round about him. 

" Thus religion, if truly received and sincerely adhered to, 
would prove the greatest of all blessings to a nation. But by 
religion I understand something more than receiving partic- 
ular doctrines, though ever so true, or professing them, and 
engaging to support them, even with zeal and eagerness. 
What signify the best doctrines, if men do not live suitably 
to them ; if they have not a due influence upon their thoughts 
and their lives 1 Men of bad lives, with sound opinions, are 
self-condemned, and lie under a highly-aggravated guilt. 

" By religion I do not mean an outward compliance with 
forms and customs, in going to church, to prayers, to ser- 
mons, and to sacraments, with an external show of devotion ; 
or, which is more, with some inward forced good thoughts, 
in which many satisfy themselves, while these have no visible 
effect on their lives, nor any inward force to control and 
rectify their appetites, passions, and secret designs. These 
customary performances, how good and useful soever when 
understood and rightly directed, are of little value when men 
rest on them, and think, because they do them, they have 



BIOGRAPHICAL SKETCHES. 431 

acquitted themselves of their duty, though they still continue 
proud, covetous, full of deceit, envy, and malice. Even secret 
prayers, the most effectual means, are designed for a higher 
end ; which is, to possess our minds with such a constant 
and present sense of divine truths, as may make these live 
in us, and govern us, and draw down such assistance, as to 
exalt and sanctify our natures. 

" So that, by religion, I mean such a sense of divine truth 
as enters into a man, and becomes the spring of a new nature 
within him ; reforming his thoughts and designs : purifying 
his heart ; sanctifying and governing his whole deportment, 
his words as well as his actions ; convincing him that it is 
not enough not to be scandalously vicious, or to be innocent 
in his conversation, but that he must be entirely, uniformly, 
and constantly, pure and virtuous, animated with zeal to be 
still better and better, more eminently good and exemplary. 

" This is true religion, which is the perfection of human 
nature, and the joy and delight of every one that feels it 
active and strong within him. It is true, this is not arrived 
at all at once, and it will have an unhappy alloy, hanging 
long even about a good man ; but, as those ill mixtures are 
the perpetual grief of his soul, so that it is his chief care to 
watch over and to mortify them, he will be in a continual 
progress, still gaining ground upon himself; and as he attains 
to a degree of purity, he will find a noble flame of life and 
joy growing up in him. Of this I write with a greater con- 
cern and emotion, because I have felt it to be the true, and, 
indeed, the only joy which runs through a man's heart and 
life. It is this which has been, for many years, my greatest 
support. I rejoice daily in it. I feel from it the earnest of 
that supreme joy which I want and long for ; and I am sure 
there is nothing else which can afford any true and complete 
happiness." 

This eminent scholar, Christian, and divine, departed this 
life on the seventeenth of March, 1714. 



432 



THEOLOGICAL SCHOOLS. 



Name. 


Place. 


Denomina- 
tion. 


Com. 
Opera- 


Cm 

O 


■des 


3 • 

■OT5 


Vols. 
in 




C 


tion. 


6 
z 

3 


IS 


I 1 


Lib. 


Bangor Theol. Seminary, 


Bangor, Me. 


Cong 


1816 


43 


139 


7,000 


Thoniaston Theol. Inst. 


Thomaston, do. 


Baptist, 


1837 


2 


23 




500 


Gilmanton Theol. Sem. 


Gilmanton, N. H. 


Cong. 


1835 


3 


26 


21 


2,200 


Theological Seminary, 


Andover, Mass. 


Cong. 


1808 


5 


142 


785 


17,500 


Divinity Sch., Harv. Univ. 


Cambridge, do. 


Cong. Unit. 


1816 


•2 


27 


191 


1,800 


Theological Institution, 


Newton, do. 


Baptist, 


1825 


3 


33 


137 


4,000 


Theol. Dep. Yale College, 


N. Haven, Ct. 


Cong. 


1822 


3 


61 


245 


200 


Theol. Inst, of Conn. 


E. Windsor, do. 
New York, N. Y. 


Cong. 


1834 


3 


29 


37 


4.000 


Theol. Inst. Epis. Church, 


Prot. Epis. 


1817 


5 


74 


186 


7,260 


New York Theol. Sem. 


do. do. 


Presbyt. 


1836 


4 


129 




12,000 


Theol. Sem. of Auburn, 


Auburn, do. 


Presbyt. 


1821 


4 


71 


344 


5,000 


Hamilton Lit. and Th. Inst. 


Hamilton, do. 


Baptist, 


1820 


4 


27 


124 


2,250 


Hartwick Seminary, 


Hartwick, do. 


Lutheran, 


1816 


2 


3 




1,000 


Theol ^Sem. As. Ref. Ch. 


Newburgh, do. 


Ass. Ref. Ch. 


1836 


3 


11 




4,000 


I'h. Sem. Dutch Ref. Ch. 


N.Br'wick,N.J. 


Dutch Ref. 


1784 


3 


36 


179 




Theol. Sem. Pr. Ch. U. S. 


Princeton, do. 


Presbyt. 


1812 


5 


113 


714 


7,000 


Sem. Luth. Ch. U. States, 


Gettysburg, Pa. 


Evang. L. 


1826 


3 


26 


130 


7,000 


German Reformed, 


York, do. 


G. Ref. Ch. 


1825 


2 


20 






West. Theol. Seminary, 


Alleghany T. do. 


Presbyt. 


1828 


2 


31 


175 


6,000 


Theological School, 


Canonsburg, do. 


Asso.Ch. 




a 


22 


47 


1,600 


Theological Seminary, 


Pittsburg, do. 


Asso. Ref. 


1828 


l 


19 






Mercersburg Theol. Sem. 


Mercersburg, do. 














Epis. Theol. School of Va. 


Fairfax Co. Va. 


Prot. Epis. 


1822 


4 


43 


12f ; 


4,000 


Union Theol. Seminary, 


Pr. Ed. Co. do. 


Presbyt. 


1824 


3 


20 


175 


4,000 


Virginia B.tptist Seminary, 


Richmond, do. 


Baptist, 


1832 


3 


67 




j.eoo 


Southern Theol. Seminary, 


Columbia, S. C. 


Presbyt. 


1831 


3 


18 


62 


3,730 


Theological Seminary, 


Lexington, do. 


Lutheran, 


1835 


2 


10 


20 


1,800 


Furman Theol. Seminary, 


Higli Hills, do. 


Baptist, 




2 


30 


30 


1,000 


Li f . and Theol. Seminary, 


Eaton, Ga. 


Baptist, 


1834 




10 






Sourb-West. Theol. Seni. 


Maryville, Ten. 


Presbyt. 


1821 


2 


24 


90 


6,000 


Lane Seminary, 


Cincinnati, Ohio. 


Presbyt. 


1829 


3 


61 


43 


10,300 


Theol. Dep. Ken. College, 


Gambier, do. 


Prot. Epis. 


1828 


3 


10 






Theol. Dep. Wes. Res. Col. 


Hudson, do. 


Presbyt. 




3 


14 


6 




Theological School, 


Columbus, do. 


Lutheran, 












Granville Theol. Dep. 


Granville, do. 


Baptist, 


3832 


2 


8 




500 


Oherlin Theol. Dep. 


Oberlin, do. 


Presbyt. 


1834 


4 


58 






Indiana Theol. Seminary, 


S. Hanover, In. 


Presbyt. 




2 


10 






Alton Theol. Seminary, 


Upper Alton, 11. 


Baptist, 


1835 










Carlinville Theol. Sem. 


Carlinville, do. 


Presbyt. 


1838 








700 


Theol. Dep. Marion Col. 


N. Palmyra, Mo. 


Presbyt. 




1 









For a notice of the Roman Catholic seminaries, sec page 325. 



PROGRESS OF CHRISTIANITY. 

M. Laffon de Ladebat, of France, computes the number of Chris- 
tians, in each century, since the Christian era, as follows : — 
1st century, 500,000 



2d 
3d 

4 th 
5th 
6th 
7th 
8th 
9th 



, .2.000,000 
.5,000,000 
10,000,000 
,15,000.000 
.30,000,000 
,25,000,000 
,30,000.000 
.40,000,000 



10th century, 50,000,000 

11th « 60,000.000 

12th « 70,000,000 

13th " 75,000,000 

14th » 80,000,000 

15th " 100.000,000 

16th « 125,000,000 

17th " 155,000,000 

18th " 200,000,000 



Since the commencement of the nineteenth century, the number of 
Christians has increased, with great rapidity, in all parts of the world. 













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